Appendix 14 | Table
of Contents | Appendix 16
The Life and Times of Jesus the Messiah
LOCATION OF SYCHAR, AND THE DATE OF OUR LORD'S
VISIT TO SAMARIA.
(See Book III, ch. 8.)
1. The Location
writers are now mostly agreed on this subject, it may be well briefly to put
before our readers the facts of the case.
Till comparatively lately, the Sychar of St. John iv. was
generally as representing the ancient Shechem. The first difficulty here was
the name, since Shechem, or even Sichem, could scarcely be identified
with Sychar, which is undoubtedly the correct reading. Accordingly, the latter
term was represented as one of opprobrium, and derived from 'Shekhar' (in
Aramæan Shikhra). as it were, 'drunken town,' or else from 'Sheqer'
(in Aramæan Shiqra), 'lying town.' But, not to mention other objections,
there is no trace of such as alteration of the name Sychar in Jewish writings,
while its employment would seem wholly incongruous in such a narrative as St. John
iv. Moreover, all the earliest writers distinguished Sychar from
Shechem. Lastly, in the Talmud the name of Sokher, also written Sikhra,
frequently occurs, and that not only as distinct from Shechem, but in a
connection which renders the hypothesis of an opprobrious by-name impossible.
Professor Delitzch (Zeitschrift für Luther. Theol. for 1856, ii pp. 242,
243) has collected seven passages from the Babylon Talmud to that effect, in
five of which Sichra, is mentioned as the birthplace of celebrated Rabbis - the
town having at a later period apparently been left by the Samaritans, and
occupied by Jews (Baba Mez. 42 a, 83 a, Pes. 31 b, Nidd.
36 a, Chull. 18 b, and, without mention of Rabbis, Baba K 82 b
Menach. 64 b. See also Men. x. 2, and Jer. Sheq. p. 48 d). If
further proof were required, it would be sufficient to say that a woman would
scarcely have gone a mile and a half from Shechem to Jacob's well to fetch
water, when there are so many springs about the former city. In these
circumstances, later writers have generally fixed upon the village of 'Askar,
half a mile from Jacob's Well, and within sight of it, as the Sychar of the New
Testament, one of the earliest to advocate this view having been the late
learned Canon Williams. Little more than a third of a mile from 'Askar is the
reputed tomb of Joseph. The transformation of the name Sychar into 'Askar is
explained, either by a contraction of 'Ain 'Askar 'the well of
Sychar,' or else by the fact that in the Samaritan Chronicle the place is
called Iskar, which seems to have been the vulgar pronunciation of Sychar. A
full description of the place is given by Captain Conder (Tent-Worker in
Palestine, vol. i. pp. 71 &c., especially pp. 75 and 76), and by M. Guérin,
'La Samarie,' vol. i. p. 371, although the later writer, who almost always
absolutely follows tradition, denies the identity of Sychar and 'Askar (pp.
II. Time of our
Lord's Visit to Sychar.
This question, which is of such importance not only for the
chronology of this period, but in regard to the unnamed Feast at Jerusalem to
which went up (St. John v.1), has been discussed most fully and satisfactorily
by Canon Westcott (Speaker's Commentary, vol. ii. of the New Testament, p. 93)
The following data will assist our inquires.
1. Jesus spent some time after the Feast of Passover (St. John
ii. 23) in the province of Judæa. But it can scarcely be supposed that this was
a long period, for -
2ndly, in St. John iv. 45 the Galileans have evidently a fresh
remembrance of what had taken place at the Passover in Jerusalem, which would
scarcely have been the case if a long period and other festivals had
intervened. Similarly, the 'King's Offer' (St. John iv. 47) seems also to act
upon a recent report.
3rdly, the unnamed Feast of St. John v. 1 forms an important
element in our computations. Some months of Galilean ministry must have
intervened between it and the return of Jesus to Galilee. Hence it could not
have been Pentecost. Nor could it have been the Feast of Tabernacles, which was
in autumn, nor yet the feast of the Dedication, which took place in winter,
since both are expressly mentioned by their names (St. John vii. 2, x. 22). The
only other feasts were: the Feast of Wood-Offering (comp. 'The Temple,'
&c., p. 295), the Feast of Trumpets, or New Year's Day, the Day of
Atonement, and the feast of Esther, or Purim.
To begin with the latter, since of late it has found most
favor. The reasons against Christ's attendance in Jerusalem at Purim seem to me irresistible. Canon Westcott urges that the discourse of Christ at the unnamed
Feast has not, as is generally the case, any connection with the thoughts of
that festival. To this I would add, that I can scarcely conceive our Lord going
up to a feast observed with such boisterous merriment as Purim was, while the
season of the year in which it falls would scarcely tally with the statement of
St. John v. 3, that a great multitude of sick people were laid down in the
porches of Bethesda.1
must here correct the view expressed in my book on 'The Temple,' p. 291, due to
a misunderstanding of St. John iv. 35. Of course, if latter had implied that
Jesus was at Sychar in December, the unnamed feast must have been Purim.
But if the unnamed Feast was not Purim, it must have been one
of these three, the Feast of the Ingathering of Wood, the Feast of Trumpets, or
Day of Atonement. In other words, it must have taken place late in summer, or
in the very beginning of autumn. But if so, then the Galilean ministry
intervening between the visit to Samaria and this Feast leads to the necessary
inferences that the visit to Sychar had taken place in early summer, probably
about the middle or end of May. This would allow ample time for Christ's stay
in Jerusalem during the Passover and for His Judæan ministry.
As we are discussing the date of the unnamed Feast, it may be
as well to bring the subject here to a close. We have seen that the only three
Feasts to which reference could have been are to the Feast of Wood Offering,
the Feast of Trumpets, and the Day of Atonement. But the last of those could
not be meant, since it is designated, not only by Philo, but in Acts xxvii. 9,
as 'the fast,' not the feast nhsteia,
not eorth (comp. LXX., Lev. xiv.
29 &c., xxiii. 27 &c). As between the Feast of the Wood Offering and
that of Trumpets I feel at considerable loss. Canon Westcott has urged on
behalf on the latter reasons which I confess are very weighty. On the other
hand, the Feast of Trumpets was not one of those on which people generally
resorted to Jerusalem, and as it took place on the 1st of Tishri (about the
middle of September), it is difficult to believe that anyone going up to it
would not rather have chosen, or at least remained over, the Day of Atonement
and the Feast of Tabernacles, which followed respectively, on the 10th and 15th
days of that month. Lastly, the Feast of Wood Offering, which took place on the
15th Ab (in August), was a popular and joyous festival, when the wood needed for
the altar was brought up from all parts of the country (comp. on that feast
'The Temple and its Services,' &c., pp. 295, 296) As between these two
feasts, we must leave the question undecided, only noticing that barely six
weeks intervened between the one and the other feast.
Appendix 14 | Table
of Contents | Appendix 16