The first reading today is from the Prophet Micah. The words of the prophet are very appropriate for this Lenten Season:
Who is there like you, the God who removes guilt
and pardons sin for the remnant of his inheritance;
Who does not persist in anger forever,
but delights rather in clemency,
And will again have compassion on us,
treading underfoot our guilt?
You will cast into the depths of the sea all our sins (Micah 7:18-19)
Jesus’ words overflow with metaphor: living water, the hour, food, harvest. Each of these metaphors attempts to open reality in fresh ways for his conversation partners. Jesus wants to open the eyes of the Samaritan woman and his disciples so that they can see what is being offered to them in the present instead of continuing to view everything through the lens of old realities. Jesus wants the Samaritan woman to see who is speaking with her at this moment and the gifts that he offers (4:10). He wants her to see that the present moment is the time of eschatological fulfillment (4:23-24). Jesus wants his disciples to see that the harvest is ready now, contrary to popular understandings (4:35). In both conversations (4:7.26, 31-38), Jesus takes familiar images and fills them with new meaning in order to open up for his listeners the possibilities of a life defined by God’s gifts. The metaphors of these verses keep the terms of the conversations always fresh, always suggestive, always open to new meanings in changing circumstances. Continue reading
In today’s first reading we encounter the story of Joseph, son of Jacob (also called Israel). The reading opens: “Israel loved Joseph best of all his sons, for he was the child of his old age; and he had made him a long tunic. When his brothers saw that their father loved him best of all his sons, they hated him so much that they would not even greet him.” (Gen 37:3-4) And so the problem begins. Actually, the problem just becomes exasperated. There is a single verse that provides more context: “When Joseph was seventeen years old, he was tending the flocks with his brothers; he was an assistant to the sons of his father’s wives Bilhah and Zilpah, and he brought his father bad reports about them.” (Gen 37:2) Continue reading
John brings the Samaria narrative to a close by focusing on the success of the Samaritan mission. Verse 39 notes the faith in Jesus of mane Samaritans and explicitly attributes the people’s faith to the woman’s “testimony” (martyria). She, like John the Baptist, is a witness who brings people to faith in Jesus. Also like John the Baptist (3:30), the woman’s witness diminishes in importance when the Samaritans have their own experience of Jesus (vv.40-42). The Samaritans invite Jesus to stay with them, and he stays for two days (if. 40). The use of the verb for “stay” (menō) recalls 1:38 and Jesus’ meeting with his first disciples. To stay with Jesus is to enter into relationship with him (cf. 15:4, 7). Many more persons come to faith in Jesus as a result of this stay (v.41), and in v.42 those who believe acknowledge that their own encounter with Jesus supplants the woman’s word. This is the model of witness and faith in the Fourth Gospel: The witness that leads to Jesus is replaced by one’s own experience of Jesus. Continue reading
Jesus’ conversation with his disciples follows a similar pattern to his conversation with the woman, albeit abbreviated. It opens with a dialogue that revolves around a misunderstanding about the meaning of “food” (brōsis, vv.31-33; cf. the misunderstanding about “living water” in vv.10-15). This dialogue is followed by a longer speech by Jesus (vv.34-38; cf. vv.21-24) in which he offers a new way of thinking to his conversation partners. Both of these final speeches by Jesus have an eschatological orientation. Continue reading
This passage provides a bridge between Jesus’ conversations with the woman and with his disciples (vv.31-38). The disciples’ reaction to Jesus is similar to the woman’s initial response to him (v.9): shock that Jesus would violate social conventions. Unlike the woman, However, the disciples keep their questions to themselves. Continue reading
the first part of the conversation between Jesus and the Samaritan woman (thru John 4:15). Now we will continue to dive into the details in order to unpack this amazing narrative. Like yesterday’s post, this is a lengthy one. Go call your husband. Jesus introduces a new topic in v.16 possibly to provide a fresh angle on his identity: Jesus said to her, “Go call your husband and come back.” Prior to this, Jesus’ invitation to the woman was couched in the metaphor of living water. Now Jesus’ invitation will be grounded in the woman’s own life. Continue reading
In the beginning, there was just tohu wa’bohu – “In the beginning, when God created the heavens and the earth (lit. skies and the land) and the earth was without form or shape ( tohu wa’bohu; wilderness and wasteland | nothingness, no purpose or order) with darkness over the abyss (deep, symbolic for chaos) and a mighty wind (ruah, wind, Spirit, breath, presence) sweeping over the waters.” A lot going on there. But “Then God said: Let there be light, and there was light.” Simple, clean. Continue reading
This coming weekend is the 3rd Sunday of Lent. In the previous post we delved into all might be implied in the simple opening which tells us where and when. We raised the question of whether it was simple geographical information or was St. John providing theological clues and breadcrumbs. Now we begin to consider the dialogue that ensues. The dialogue between Jesus and the Samaritan woman consists of thirteen exchanges, one of the longest dialogues in the Gospel. It is divided into two sections, each section introduced by a request/command by Jesus: (I ) vv.7-15 (“Give me a drink”); (2) vv.16-26 (“Go, call your husband”). Continue reading
This coming weekend is the 3rd Sunday of Lent. In the previous post we quickly reviewed the religious and political history of the Samaritans in order to place this story in stark contrast to what came before: when Jesus spoke with Nicodemus (3:1-21), he spoke with a named male of the Jewish religious establishment, a “teacher of Israel.” When Jesus speaks to the Samaritan woman, he speaks with an unnamed female of an enemy people: So he came to a town of Samaria called Sychar, near the plot of land that Jacob had given to his son Joseph. Jacob’s well was there. Jesus, tired from his journey, sat down there at the well. It was about noon. (vv.5-6)
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