SAMARITAN WOMAN: THE HEART OF THE OUTCAST

Luke 4:18 (KJV): “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised,”

ABSTRACT

This article explores Jesus’ transformative encounter with the Samaritan woman at the well, highlighting themes of rejection, divine compassion, and human responsibility. It draws on biblical narratives and insights from Sr. White to reveal God’s boundless love for the marginalized and our call to embody that love through justice, mercy, and active kindness, challenging societal prejudices and inspiring personal reflection on ministering to the outcasts in our midst.

OUTCASTS’ REDEMPTION RALLY!

Have you ever felt the sting of isolation, the chill of being cast aside? In our journey through life, we often encounter those who dwell on the fringes of society, individuals labeled as outcasts. But what does the Bible reveal about these individuals, and more importantly, about our response to them? This essay delves into the profound encounter between Jesus and the Samaritan woman at the well, as recorded in John’s Gospel, chapters 4 and 6-7, to uncover vital lessons for us. We will explore the themes of rejection, societal prejudice, divine compassion, and personal responsibility, all through the lens of sacred scripture and the illuminating insights of Ellen G. White and pioneers. Join us as we navigate the intricate tapestry of human experience and divine love, seeking to understand our role in ministering to those whom the world may deem unworthy, yet who are precious in the sight of God. Unity depends on a vital connection with Christ. The Gospel of John paints a vivid picture of this encounter, showing how Jesus reaches out despite deep-seated divisions. Sr. White illuminates this by noting the historical animosity that made such interactions rare. “For thus saith the Lord GOD; Behold, I, even I, will both search my sheep, and seek them out” (Ezekiel 34:11, KJV). “The LORD will strengthen his people; the LORD will bless his people with peace” (Psalm 29:11, KJV). Sr. White writes, “The Lord Jesus came to our world to save men and women of all nations. He made the world; all the gold and the silver, the treasures of art and the precious inventions, are the Lord’s” (Evangelism, 116, 1946). Sr. White also states, “Christ came to this world to reveal the Father’s love, to bring to men and women the message of peace and good will” (The Ministry of Healing, 18, 1905). We must embrace this unity to fully appreciate the lessons of compassion and inclusion in this story. But how does this encounter begin to unfold at the well in Sychar?

THIRSTY OUTCAST’S DESTINY DAWN!

In the searing midday heat, a solitary figure approaches Jacob’s well. She is a woman, and more than that, a Samaritan, stepping into a space historically fraught with division and animosity. Do you see her? Can you feel the weight of societal scorn that she carries? The Gospel of John paints a vivid picture: “Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. There cometh a woman of Samaria to draw water…” (John 4:5-7, KJV). This woman, arriving at the sixth hour, the hottest part of the day, likely sought to avoid the judgment of her own community, for women typically drew water in the cooler morning or evening hours ( The Desire of Ages, 183). Her presence at this time, coupled with her Samaritan identity, already marks her as an outsider, an outcast, even before we know her personal story. Societal rejection creates invisible walls that isolate individuals. Consider the invisible walls that separated Jews and Samaritans—walls of religious and ethnic prejudice, built over centuries of discord ( Sketches From The Life of Paul, 139). The prophet Isaiah lamented the societal rejection of his time, crying out, “He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not” (Isaiah 53:3, KJV). This verse poignantly reflects the reality of the outcast, someone whom society overlooks and disdains. Likewise, Zechariah speaks of a time of restoration for those cast off, declaring, “And I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them” (Zechariah 10:10, KJV). This promise offers hope to the rejected, suggesting that God sees and remembers those whom the world forgets. Sr. White adds to this understanding of societal rejection, writing, “The world knows not its benefactors. It has little appreciation for those who are laboring for its salvation. It hates the reprover of sin, and turns away from the messengers of mercy” (The Desire of Ages, 228). This statement underscores the world’s tendency to reject those who challenge its norms, further isolating those already on the margins. She further emphasizes the isolation faced by such individuals, stating, “Many are struggling with poverty, compelled to toil early and late to maintain their families. They have little time or opportunity for social enjoyment; they are almost strangers to the refining influences of cultivated society. Separated from church privileges, destitute of religious instruction, they deteriorate in habits and sink in degradation, often becoming coarse and rough” (Christ’s Object Lessons, 198). This paints a picture of the multifaceted nature of being an outcast, encompassing not just social stigma, but also lack of opportunity and spiritual nourishment. “I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth” (Isaiah 43:6, KJV). “For the needy shall not alway be forgotten: the expectation of the poor shall not perish for ever” (Psalm 9:18, KJV). Sr. White writes, “There are many poor families who are in need of help. They are struggling with poverty, and yet they are trying to be faithful to God” (Welfare Ministry, 244, 1952). Sr. White also states, “The Lord has a work for everyone to do. No one is excused from doing his part in helping the needy and suffering” (The Ministry of Healing, 224, 1905). Is it not heartbreaking to think of the loneliness she must have felt, compounded by the societal labels and perhaps personal failures? We must recognize that the “outcast” is not merely a label, but a fellow human being, thirsting for acceptance and understanding, much like the woman who came to draw water at Jacob’s well. Yet what deeper layers of pain does her personal story reveal as Jesus engages her?

SHATTERED SOULS’ SALVATION SURGE!

As the narrative unfolds, Jesus initiates a conversation, breaking down the barriers of prejudice with divine grace. Are you surprised by His approach? Do you expect Him to engage with someone so marginalized? The text reveals, “Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans” (John 4:9, KJV). Her question is laden with the weight of centuries of division, highlighting the unnaturalness of a Jew speaking to a Samaritan in such a manner. Broken lives often stem from relational failures and societal stigma. Sr. White explains, “The Jews and Samaritans were bitter enemies. The Samaritans were of a mongrel race, and were despised by the Jews” ( The Desire of Ages, 183). Yet, Jesus transcends these earthly divisions, offering her “living water.” When He gently probes into her personal life, saying, “Go, call thy husband, and come hither,” the woman’s response unveils a history of shattered relationships and societal stigma: “I have no husband” (John 4:16-17, KJV). Jesus, with divine insight, confirms, “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” (John 4:17-18, KJV). Imagine the layers of pain and shame buried within these few verses. Five marriages, and now living with a man not her husband – a life narrative that surely cast her as an outcast in her own community and beyond. Consider the words of David in his distress: “I am forgotten as a dead man out of mind: I am like a broken vessel” (Psalm 31:12, KJV). This verse captures the feeling of being discarded and devalued, much like a broken vessel, mirroring the potential emotional state of the Samaritan woman. Furthermore, the Psalmist cries, “I am feeble and sore broken: I have roared by reason of the disquietness of my heart” (Psalm 38:8, KJV). This expression of inner turmoil speaks to the deep emotional wounds that often accompany a life marked by rejection and relational instability. Sr. White speaks to the societal judgment faced by those with broken pasts, saying, “Many look upon these erring ones as well-nigh hopeless. But God does not look upon them thus. He understands all the circumstances that have made them what they are” (Christ’s Object Lessons, 197). This quote reminds us to avoid harsh judgment and recognize the complex factors that contribute to an individual’s life circumstances. Expanding on the theme of brokenness, she writes, “Hearts that are broken and bleeding are to be healed, and bound up. God is in the work of binding up and healing, for this is His specialty” (Manuscript Releases, Vol. 21, 373). “For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after” (Jeremiah 30:17, KJV). “He healeth the broken in heart, and bindeth up their wounds” (Psalm 147:3, KJV). Sr. White writes, “The Lord Jesus is the Great Physician. He can heal the wounds of the soul. He can bring peace to the troubled heart” (The Ministry of Healing, 84, 1905). Sr. White also states, “Christ is the great healer of the soul. He came to our world to bind up the brokenhearted, to proclaim liberty to the captives” (Evangelism, 554, 1946). We must remember that behind every label, every societal judgment, lies a complex story of human experience, often marked by pain and brokenness. Can we approach individuals with the same compassion and discernment as Jesus, seeing beyond the surface to the deeper needs and wounds? How did religious traditions of the time influence her situation and the broader context of marriage?

TORAH’S TRADITIONS TUMULT!

To truly understand the depth of the Samaritan woman’s situation, we must delve into the religious and social context of her time. Have you considered how their understanding of Mosaic Law might have shaped their views on marriage and remarriage? The notes remind us, “The Samaritans, like the Jews, adhered to the Torah (the first five books of the Bible), but they had their own interpretation and religious traditions.” They revered the Torah, yet their interpretations and traditions differed from those of the Jews. Religious traditions often shape societal views on marriage and divorce. Deuteronomy 24:1-4, a passage often cited in discussions about divorce and remarriage, outlines conditions under which a man could divorce his wife. It states, “When a man hath taken a wife, and married her, and it come to pass that she find no favour in his eyes, because he hath found some uncleanness in her: then let him write her a bill of divorcement, and give it in her hand, and send her out of his house. And when she is departed out of his house, she may go and be another man’s wife. And if the latter husband hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if he die; then her first husband, which sent her away, may not take her again to be his wife, after that she is defiled; for that is abomination before the LORD: and thou shalt not cause the land to sin, which the LORD thy God giveth thee for an inheritance” (Deuteronomy 24:1-4, KJV). This passage, while seemingly permissive of divorce under certain conditions, also sets boundaries and raises questions about remarriage, particularly in the context of multiple marriages. The notes further point out, “By the time of Jesus, the Samaritan woman at the well in John 4:16-18 had been married five times, and Jesus pointed out that the man she was currently with was not her husband. This suggests that remarriage was practiced among the Samaritans, though it may not have always followed strict religious principles.” The law itself acknowledges the potential for marital strife and brokenness, indicating, “When brethren dwell together, and one of them die, and have no child, the wife of the dead shall not marry without unto a stranger: her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of an husband’s brother unto her” (Deuteronomy 25:5, KJV). While focused on levirate marriage, this verse demonstrates the Torah’s engagement with complex family situations arising from marriage and death, indirectly touching upon the realities of remarriage in ancient Israelite society. Moreover, Malachi highlights God’s perspective on marital faithfulness, declaring, “For the LORD, the God of Israel, saith that he hateth putting away: for one covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously” (Malachi 2:16, KJV). This prophetic word reveals God’s ideal for marriage as a lifelong covenant, even while acknowledging the reality of divorce and its devastating consequences. Sr. White explains the dangers of misinterpreting scripture to justify societal norms, stating, “Many pervert the Scriptures, making them justify practices that God condemns. Thus souls are deceived and led into false paths” (The Signs of the Times, June 9, 1890). This warns against twisting biblical texts to fit preconceived notions, especially concerning complex issues like marriage and divorce within different cultures. She also cautions against a judgmental approach, saying, “We know not the heart history of those who may seem to us erring and sinful, weighed down and discouraged. It is not our work to criticize, to condemn, but to encourage, to uplift, and to win” (Gospel Workers, 121). “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh” (Genesis 2:24, KJV). “What therefore God hath joined together, let not man put asunder” (Matthew 19:6, KJV). Sr. White writes, “Marriage, a union for life, is a symbol of the union between Christ and His church” (The Adventist Home, 72, 1952). Sr. White also states, “The family tie is the closest, the most tender and sacred, of any on earth. It was designed to be a blessing to mankind” (The Ministry of Healing, 356, 1905). It is crucial to recognize that while the Samaritans adhered to the Torah, their societal practices and interpretations might have varied, leading to situations like that of the woman at the well. We need to be sensitive to the complexities of cultural and religious backgrounds, understanding that biblical principles are often lived out within diverse social contexts. Do we approach individuals with a nuanced understanding of their background, or do we impose rigid judgments without considering the intricacies of their life experiences? What does this reveal about God’s profound love for those society despises?

DIVINE LOVE’S DESPISED DELIVERANCE!

God’s love reaches the outcast with unwavering compassion. “For the LORD heareth the poor, and despiseth not his prisoners” (Psalm 69:33, KJV). This verse asserts God’s attentiveness to the afflicted and rejected. Sr. White emphasizes, “The Lord loves human beings, fallen though they are, and He has provided for their redemption” (Christ’s Object Lessons, 197). She also states, “Every soul is precious in His sight. He loves the outcast, the erring, the sinful” (Testimonies for the Church, Vol. 7, 225). Think about the woman at the well. She was likely considered an outcast by both her own community and the Jews, yet Jesus sought her out. He engaged her in conversation, revealed Himself to her, and entrusted her with the message of the Messiah. This act is a powerful demonstration of God’s love extending to the marginalized, the despised, and the broken. God’s love is particularly manifest towards the outcast. Psalm 69:33 highlights God’s hearing the poor, and Sr. White emphasizes God’s love for the fallen and outcast (Christ’s Object Lessons, 197; Testimonies for the Church, Vol. 7, 225). The encounter with the Samaritan woman vividly illustrates this divine principle. Jesus, disregarding societal norms and prejudices, offered her living water and revealed Himself as the Messiah, directly contradicting the world’s tendency to reject those deemed unworthy. Consider the tender words of the Shepherd King, “I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken, and will strengthen that which was sick: but I will destroy the fat and the strong; I will feed them with judgment” (Ezekiel 34:16, KJV). This verse paints a picture of God as a shepherd actively searching for and caring for the lost and wounded members of His flock, emphasizing His restorative love for the vulnerable. Further, the prophet Isaiah reassures us of God’s unwavering commitment: “When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them” (Isaiah 41:17, KJV). This promise speaks directly to the outcast’s experience of need and abandonment, affirming that God hears their cry and will never forsake them. Sr. White further elucidates God’s impartial love: “All are His children by creation, and they are His by redemption. The love of God embraces the whole world. He has given His Son, that whosoever believeth in Him might not perish, but have everlasting life” (Christ’s Object Lessons, 198). This quote broadens the scope of God’s love to encompass all humanity, reinforcing that no one is excluded from His saving grace. She also adds, “Jesus does not wait for us to come to Him. He sees us, burdened with sin, afar off, and goes forth to meet us with His helping love” (Testimonies for the Church, Vol. 6, 22). This highlights the proactive nature of God’s love, reaching out to meet us in our brokenness, rather than waiting for us to become worthy. “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us” (Romans 5:8, KJV). “The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jeremiah 31:3, KJV). Sr. White writes, “God’s love for the fallen race is a peculiar manifestation of love—a love born of mercy, for human beings are all undeserving” (The Faith I Live By, 80, 1958). Sr. White also states, “The love of God is something more than a mere negation; it is a positive and active benevolence, exercised toward the unworthy” (Thoughts From the Mount of Blessing, 77, 1896). God’s love transcends human judgment and reaches out with compassion and redemption to those society often casts aside, demonstrating His impartial and boundless affection for every soul. Does this not fill you with hope and inspire you to see others as God sees them—precious and worthy of love, regardless of their past or present circumstances? Are we simply to marvel at His grace from a distance, or are we called to action in our duty to God?

GOD’S CALL: JUSTICE JOURNEY!

We reflect God’s character through justice, mercy, and humility. The scripture declares, “He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” (Micah 6:8, KJV). Sr. White echoes this call, stating, “Our duty to God involves our duty to our fellow men. We can never truly love and obey God if we do not love and serve our brethren” (Testimonies for the Church, Vol. 6, 281). She further writes, “The love of Christ, manifested in our lives, will have more influence in the world than the most eloquent sermon” (Testimonies for the Church, Vol. 9, 189). Our responsibility toward God is intrinsically linked to our actions and character, not just to passive belief. Micah 6:8 outlines the divine requirements of justice, mercy, and humility; Sr. White links duty to God with duty to fellow men (Testimonies for the Church, Vol. 6, 281) and emphasizes the impact of Christ’s love manifested in our lives (Testimonies for the Church, Vol. 9, 189). Understanding God’s love for the outcast is not merely intellectual assent; it is a call to embody His character. To do justly means to challenge prejudices and biases within ourselves and society. To love mercy demands that we extend compassion to those deemed unworthy. To walk humbly with God necessitates recognizing our dependence on Him and our need for His grace in serving others. The apostle John further emphasizes this interconnectedness, asking, “If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?” (1 John 4:20, KJV). This verse directly confronts the hypocrisy of claiming love for God while neglecting love for fellow humans, underscoring the practical nature of true faith. Paul urges the community to live out their faith actively, writing, “That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God” (Colossians 1:10, KJV). This exhortation emphasizes that walking worthy of the Lord involves active engagement in good works and a continuous growth in spiritual understanding. Sr. White further elaborates on the essence of true service to God, “True religion means doing good. ‘Who is wise and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.’ [James 3:13.] Goodness is the fruit that Christ requires” (Testimonies to Ministers and Gospel Workers, 446). This highlights that our profession of faith must be validated by tangible acts of goodness and a life characterized by meekness and wisdom. She also states, “The service that God has specified is to relieve the distress of the widow and the fatherless and to keep ourselves unspotted from the world. This is the fruit that Christ requires” (Australasian Union Conference Record, September 1, 1903). This quote specifically connects service to God with practical acts of compassion towards the vulnerable and maintaining spiritual purity, emphasizing the holistic nature of our duty. “But be ye doers of the word, and not hearers only, deceiving your own selves” (James 1:22, KJV). “Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets” (Matthew 7:12, KJV). Sr. White writes, “Obedience to God is the highest evidence of our love for Him. It is the fruit of faith” (The Sanctified Life, 61, 1889). Sr. White also states, “The religion of Christ means more than the forgiveness of sin; it means taking away our sins, and filling the vacuum with the graces of the Holy Spirit” (Christ’s Object Lessons, 419, 1900). Our responsibility to God, therefore, is to reflect His love in our actions, embodying justice, mercy, and humility in our dealings with all people, especially those who are marginalized and rejected. Are we living lives that reflect this divine mandate? Are we actively working against injustice, extending mercy, and walking humbly with God in our daily interactions? Does the story of the Samaritan woman offer any practical guidance for our interactions with those around us?

NEIGHBOR’S NEED: COMPASSION CRUSADE!

We embody Christ’s love through active kindness to the marginalized. The Scripture urges us, “But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?” (1 John 3:17, KJV). Sr. White powerfully states, “Everywhere there are hearts calling for human sympathy. Everywhere there are those who are heavy laden. They need to be spoken to in words of hope, encouraged by acts of Christian kindness” (Christ’s Object Lessons, 251). She further emphasizes, “Christ’s followers are to be the light of the world, to represent Jesus to those who are ignorant of God’s love” (Testimonies for the Church, Vol. 9, 30). Consider 1 John 3:17 and Sr. White’s appeals. Our responsibility to our neighbor, especially the outcast, is rooted in practical compassion and active kindness. 1 John 3:17 challenges those who withhold compassion from those in need; Sr. White calls for human sympathy and Christian kindness (Christ’s Object Lessons, 251), and mandates Christ’s followers to be the light of the world (Testimonies for the Church, Vol. 9, 30). The encounter at Jacob’s well is not just a story of Jesus’ compassion; it is a model for our own. We are called to see beyond societal labels and prejudices, to recognize the inherent worth and need in every individual. Extending compassion means actively seeking out those who are marginalized, offering practical help, and speaking words of hope. It requires us to be ‘light’ in a world often darkened by indifference and judgment. The book of Proverbs wisely advises, “Withhold not good from them to whom it is due, when it is in the power of thine hand to do it” (Proverbs 3:27, KJV). This verse is a simple yet powerful call to action, reminding us to seize opportunities to do good and extend help when we are able. James, in his practical epistle, directs us, “If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?” (James 2:15-16, KJV). This passage sharply critiques superficial expressions of goodwill that lack tangible action, highlighting the importance of meeting practical needs alongside offering spiritual comfort. Expanding on practical ministry, Sr White states, “The world needs practical Christians. Everyone who names the name of Christ should be a representative of Him in practical godliness, in pitying tenderness, in Christlike love. The work of Christ is to relieve suffering humanity” (Medical Ministry, 257). This reinforces the idea that our Christian identity should manifest in tangible acts of compassion and service, mirroring Christ’s ministry to those in need. Further emphasizing our role as representatives of Christ, she writes, “We should reveal Christ to the world. In our homes, our neighborhoods, the church, wherever we may be, we are to be Christ’s witnesses, to show to the world His love and the purity of His character” (Testimonies for the Church, Vol. 9, 150). This broadens the scope of our responsibility, calling us to be consistent witnesses of Christ’s love in all spheres of our lives, actively demonstrating His character to everyone we encounter, including the outcasts. “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2, KJV). “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves” (Philippians 2:3, KJV). Sr. White writes, “True sympathy between man and his fellow man is to be the sign distinguishing those who love and fear God from those who are unmindful of His commandments” (The Ministry of Healing, 158, 1905). Sr. White also states, “The spirit of unselfish labor for others gives depth, stability, and Christlike loveliness to the character, and brings peace and happiness to its possessor” (Patriarchs and Prophets, 218, 1890). Our responsibility to our neighbor, especially the outcast, is to actively embody Christ’s compassion, offering practical kindness, hope, and understanding, thus reflecting God’s love to a world in desperate need of it. Are we actively seeking out opportunities to extend kindness and compassion to those who are marginalized in our communities and churches? Are we challenging our own prejudices and biases that might prevent us from seeing and serving the outcasts around us? How can we reflect on this journey and apply its lessons to our lives?

REFLECTIONS’ REVELATION RUSH!

Reflect on the journey we have taken through the story of the Samaritan woman. Have you noticed how easily we, too, can fall into the trap of societal judgments and prejudices? Perhaps within our own churches and communities, we unknowingly create barriers, casting certain individuals as ‘outcasts’ based on their past, their social status, or even their perceived religious failings. The encounter at Jacob’s well is a stark reminder that Jesus breaks down these barriers, seeing beyond labels to the heart of each individual. He challenges us to do the same. The community is called to be agents of reconciliation and compassion. We must cultivate a heart that sees every person as precious in God’s sight, regardless of their past or present circumstances. This means actively seeking out those who are marginalized, offering them not judgment but understanding, not condemnation but compassion, and not exclusion but inclusion. It means challenging systemic injustices and prejudices, both within and outside our faith communities. It also requires introspective reflection on our own hearts. Are there prejudices lurking within us that need to be addressed? Are we truly embodying the love and compassion of Christ in our interactions with others, especially those who are different from us or who have made mistakes? The story of the Samaritan woman is not just a historical narrative; it is a living parable, challenging us to examine our hearts and transform our actions. Let us embrace the divine mandate to love mercy, do justly, and walk humbly with our God, extending compassion to all, especially the outcasts, and reflecting the boundless love of Christ to a world in desperate need of it. “Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?” (2 Corinthians 13:5, KJV). “Create in me a clean heart, O God; and renew a right spirit within me” (Psalm 51:10, KJV). Sr. White writes, “The work of reformation must begin with self. Each one has a work to do in his own heart” (Review and Herald, March 22, 1887). Sr. White also states, “We need to search our own hearts, and make diligent work for repentance” (Testimonies for the Church, Vol. 5, 331, 1889). These truths reinforce the call for personal and communal transformation in light of Jesus’ example.

The story of the Samaritan woman at the well is a powerful testament to God’s love for the outcast and a compelling call to action for each of us. We have seen that:

God’s love extends to the marginalized: Jesus intentionally sought out and engaged with the Samaritan woman, breaking down societal barriers and demonstrating divine compassion for those deemed unworthy by the world.
Our responsibility to God is intertwined with our actions toward others: We are called to reflect God’s character by embodying justice, mercy, and humility in our interactions, especially with the outcast.
Our responsibility to our neighbor demands practical compassion: We are urged to actively seek out and extend kindness, hope, and understanding to those who are marginalized, challenging our own prejudices and reflecting Christ’s love.

Let us carry these lessons deeply in our hearts. May we be known not for our judgment, but for our compassion; not for our exclusion, but for our inclusion; and not for our indifference, but for our active love, reflecting the heart of our Savior to every soul we encounter, especially the outcasts of our world. Let us go forth and be instruments of divine love, embracing the outcast and proclaiming the message of hope and redemption to all.

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16, KJV).

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SAMARITAN WOMAN: THE HEART OF THE OUTCAST

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