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The woman at the well luke

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Herbert Lockyer provides a convenient commentary on all the named--and unnamed--women of the Bible, from Abi to Zipporah. You'll discover how the lives and character of different biblical women mirror the situations of women today. More than concise, fact-filled entries provide fascinating and thought-provoking insights, whether you're conducting a Bible study group, speaking in public, or simply deepening your personal understanding of God's Word. Herbert W.

SEE VIDEO BY TOPIC: Changed Lives – Timothy Keller [Sermon]

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SEE VIDEO BY TOPIC: Bishop Barron on The Woman at the Well

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Jump to navigation. We used the reading from Year A since we have six people entering the church. Other parishes may have used the Year C Gospel, Luke This reading overflows with good news that "true worship" is not found in any building or cult but in the hearts of believers who worship God "in Spirit and in Truth.

Rather than highlight the Samaritan woman's inspired missionary leadership, preachers too often rant that she was a five-time divorcee before Jesus saved her from a dissolute life of sin.

I'm grateful that the deacon preaching at our parish Mass focused on an interpretation favored by New Testament scholar and Immaculate Heart of Mary Sr.

Sandra Schneiders. She points to Israel's use of spousal metaphors to describe God's passionate, covenant love for the chosen people. Samaritans had strayed from monotheism and episodically worshipped other gods.

Schneiders suggests that Jesus was speaking metaphorically about Samaria's infidelity -- pointing out that Samaria's current "husband" was not a source of living water for the people. While different scholars have offered numerous interpretations of this puzzling text, there is no real consensus. There are historical contradictions, however, that make taking it at face value a dubious enterprise at best. This is because in first century Palestine, a woman could not initiate divorce except in extremely rare circumstances.

Therefore the Samaritan woman's five former husbands must have either divorced her or died. This would have spelled disaster for her since women relied on the patriarchal household to survive. While Jesus at first affirms the woman's reply that she has no husband, he then enigmatically implies that she does have one.

But before branding her as a harlot or adulteress, we would be wise to remember that Roman marriage laws stipulated only the freeborn could marry, and then only to another freeborn person. This excluded from legal marriage the millions of freed persons former slaves who populated the empire. Living as a concubine could have been the Samaritan woman's only option if she and her "husband" were both freed persons, or if one was freeborn and the other freed.

While we will probably never know the exact historical circumstances underpinning the Samaritan woman's domestic situation, it is clear that Jesus paid no attention whatsoever to social mores that diminished women. Biblical scholar Jerome H. Neyrey spells out in detail just how unconcerned John's Gospel is about female propriety: "In John 4, all social taboos customarily separating males and females into separate worlds are systematically recognized, but broken and transformed.

This upsetting of cultural taboos, moreover, is conscious and intentional; it constitutes an essential part of the author's communication. First, a solitary Samaritan woman approaches Jesus at a public well at the wrong time of day. Since village women normally drew water only at dawn and dusk, a woman appearing alone at noon would have been considered improper. Jesus speaks to her and a lengthy conversation ensues.

The woman herself remarks on Jesus' impropriety. Jews disliked and shunned Samaritans and it was considered inappropriate for men to speak to women outside their kinship circles in public. Second, when Jesus asks the woman to call her husband, Neyrey notes, "[She] went into the village marketplace where all the men are gathered.

The narrative does not say 'marketplace,' but from our knowledge of that culture, we would be culturally accurate in imagining males gathered together in an open-air space, such as a marketplace. The message is clear. The Samaritan woman is as far removed from the proper matrona ideal of Greco-Roman culture as anyone could imagine. And yet she exhibits remarkable theological acumen sparring with Jesus over where true worship is found.

Unlike the respected rabbi, Nicodemus John 3 , who meets secretly with Jesus at night and departs still doubting, the Samaritan woman meets him in broad daylight and departs a true believer. John's Gospel portrays her as the privileged recipient of Jesus' self-revelation as "Messiah" and the great "I Am" hearkening back to Moses pointing to Jesus' oneness with the divine.

On her word, "Many of the Samaritans of that town began to believe in him This text is the longest conversation Jesus has with any woman in all four Gospels. Many scholars believe a female missionary probably evangelized Samaria and there were many Samaritan members in the diverse community for whom John's Gospel was written.

For John, the Samaritan woman represents the consummate "outsider" who, after her transformative encounter with Jesus, becomes not only an "insider" but also a leader, publicly proclaiming Jesus the Messiah to both men and women via village communication channels. Along the way the narrative deliberately highlights and then discounts stereotypical female behaviors to which she does not conform. Yet her non-conformity presents no obstacle to her acceptance and subsequent leadership in Jesus' kinship network.

For me, the most compelling piece of "good news" in this passage is that the Samaritan woman's search for true worship comes to fruition in her lengthy dialogue with Jesus. Her joyful embrace of Jesus' teaching slakes his hunger to fulfill God's will "on earth as in heaven.

The woman's search for true worship "in Spirit and in Truth" is at last fulfilled. Jesus recognizes that he did not sow the hunger for God that already existed within her. But he did reap what another had sown. As for the Samaritan woman, she now joins a group of sowers and reapers "gathering crops for eternal life" John Joseph, Sr. Christine Schenk served urban families for 18 years as a nurse midwife before co-founding FutureChurch, where she served for 23 years.

She holds master's degrees in nursing and theology. Editor's note: We can send you an email alert every time Christine Schenk's column, Simply Spirit, is posted. Go to this page and follow directions: Email alert sign-up. Send your thoughts and reactions to Letters to the Editor. Learn more here. Join now. Blog Simply Spirit. Clueless preaching about the Samaritan woman misses the point Mar 3, Join the Conversation Send your thoughts and reactions to Letters to the Editor.

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Clueless preaching about the Samaritan woman misses the point

Why are you asking me for a drink? There are so many reasons we divide ourselves as a people. Often, we choose to see our differences as our only defining traits.

The story of the woman at the well is one of the most well known in the Bible; many Christians can easily tell a summary of it. On its surface, the story chronicles ethnic prejudice and a woman shunned by her community. But take look deeper, and you'll realize it reveals a great deal about Jesus' character.

Start free trial. How can you ask me for a drink? All rights reserved worldwide. You'll get this book and many others when you join Bible Gateway Plus. Learn more.

Samaritan woman at the well

Why does the incident of the Samaritan woman at the well only appear in the Gospel of John? John Do you have articles on Bible. Thanks for your questions. There are many articles on Bible. So let me try to address it. John NASB. Luke NASB. The Bible claims that the Holy Spirit directed each writer in the Bible, so that the outcome was the Word of God, accurate, authoritative, and without error in the original manuscripts:. There would be no need to have four gospels if each one merely repeated what was said by the others. And so we have four accounts, each of which has a different writer, a somewhat different audience Jew, or Gentile , and a particular emphasis which each author is seeking to create.

Q. Why Is The Story Of The Woman At The Well Only In John’s Gospel?

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.

Jesus Christ was the master teacher of all times. He taught in such a variety of ways.

Jump to navigation. We used the reading from Year A since we have six people entering the church. Other parishes may have used the Year C Gospel, Luke

Jesus’ Extraordinary Treatment of Women

Question: "What can we learn from the woman at the well? This was an extraordinary woman. She was a Samaritan , a race of people that the Jews utterly despised as having no claim on their God, and she was an outcast and looked down upon by her own people.

SEE VIDEO BY TOPIC: The Woman at the Well (John 4)

The Samaritan woman at the well is a figure from the Gospel of John , in John — The woman appears in John 4 :4—42, However below is John — But he had to go through Samaria. So he came to a Samaritan city called Sychar , near the plot of ground that Jacob had given to his son Joseph. Jacob's well was there, and Jesus, tired out by his journey, was sitting by the well.

Jesus and the Samaritan Woman

Post by Guest Author. She was talking about how she felt in her Church. Her comment has haunted me. The image I have of Jesus from the Gospels is of one who went out of his way to welcome women at the table and in his ministry. Jewish culture in the first century was decidedly patriarchal.

This was in the mind of the woman at the well when she said, “Our fathers Jesus spoke of a Samaritan as an alien (Luke ; , 18), and in turn was  Herbert Lockyer - - ‎Religion.

Start free trial. It was about noon. How can you ask me for a drink? Where can you get this living water?

Woman at the Well: A Story of a Loving God

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