Woman at the well exegesis
Their temple was on nearby Mount Gerizim, and at one time, was pictured on their coins. It was about the sixth hour. Jesus deliberately went through Samaria, and in doing so crossed strict cultural boundaries of people with differing gender and moral values. However, as we will see, it was necessary, because He had a divine appointment with the woman at Jacob's Well. Jesus said to her, "Give me a drink.SEE VIDEO BY TOPIC: The Woman at the Well - A Sermon on John 4:1-42
SEE VIDEO BY TOPIC: The Story of The Samaritan Woman at the Well ExplainedContent:
- Cyril of Alexandria’s Exegesis of the Woman at the Well
- Clueless preaching about the Samaritan woman misses the point
- 7. Exegetical Commentary on John 4
- Commentary on John 4:5-42
- Jesus and the Samaritan Woman
- Commentary on John 4:1-42
- John 4 – A Samaritan Woman and a Nobleman Meet Jesus
Cyril of Alexandria’s Exegesis of the Woman at the Well
Argyle, A. Bligh, J. Bowman, J. Bull, R. Cahill, P. Daube, D. Hall, D. Marshall, I. Potter, R. Robinson, J. Certainly he had openly opposed the Jewish leaders before in the Temple. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison.
But the text gives no hint of this. If the story of Nicodemus in chapter 3 is perhaps the best known story in the Gospel because, among other things, of , then the story of the woman at the well must be the second best known.
Among other things it challenges our preconceived notions about social and ethnic barriers. He came to be the Savior of the entire world. Although the main route from Judea to Galilee was through Samaria, Jesus, as many Jews did, could easily have gone up the Jordan valley into Galilee through the Bethshan gap, avoiding Samaria.
Sychar is Shechem according to W. But according to R. Potter, Askar is to be identified with Sychar. Some e. Lightfoot have seen a connection with the crucifixion at the same hour when Jesus again expresses his thirst Others have said that the woman came at this hour because she was ostracized by the other women for her immoral conduct. I feel both explanations may be reading too much in, but would go with the former as a type of foreshadowing, a technique John does use if I had to see a significance in the time reference.
It may be that this is simply an eyewitness recollection of the approximate time the events really occurred, without further significance in the narrative. There was theological opposition between the Samaritans and the Jews because the former refused to worship in Jerusalem. After the exile the Samaritans put obstacles in the way of the Jewish restoration of Jerusalem, and in the 2nd century BC the Samaritans helped the Syrians in their wars against the Jews.
Misunderstanding vs. The verb is used of quick movement like jumping on the part of living beings. This is the only instance of its being applied to the action of water.
And finally, the outpouring of the Holy Spirit was a mark of Messianic days: cf. Joel , Isa ! The woman is now presented with a choice: will she come to the light, or will she shrink back into the darkness?
Note: Earlier themes are resumed here: the Temple, from ; water and Spirit from Thus Jesus is forced to explain what he means, and the explanation that his food is his mission, to do the will of God and accomplish his work, leads naturally into the metaphor of the harvest.
The fruit of his mission is represented by the Samaritans who are coming to him. It has been pointed out that they could have been seen even then from a distance as they made their way through the fields to the well. The woman who was so important in Scene 1 is recalled because it is on her word that the townspeople believe.
If our story in ch. We can scarcely believe that the evangelist did not mean for us to contrast the unsatisfactory faith of the Jews in ii based on a superficial admiration of miracles with the deeper faith of the Samaritans based on the word of Jesus.
Yet the Samaritans welcome Jesus and proclaim him to be not the Jewish Messiah but the Savior of the world. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in verse 44 and the reception of the Galileans in verse Neither expedient is necessary, though; if we understand honor in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast.
There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all. Here, the latter is almost certainly in view; this man is a servant of Herod, tetrarch of Galilee. Capernaum was a border town, so doubtless there were many administrative officials in residence there.
The man is addressed as representative of all the Galileans. Contrast the Samaritans; they believed without miracles. The 20 mile 33 km journey could not be made in a single day. Note the familarity of the author with Palestinian geography. That the author wanted us to relate this to the previous incident is clear because twice , 54 he reminds us of the first sign-miracle at the wedding in Cana, at the beginning and the end of this story.
Note the similarities:. The second sign-miracle at Cana occupies an important transitional spot in the narrative: the stress on the necessity of trusting in Jesus summarizes and culminates the previous material in chapters ; the stress on Jesus as the giver of life introduces one of the most important themes of the next section chapters We have seen in chapters how people have responded to Jesus. While Nicodemus responded inadequately at least at this point the Samaritans showed a proper response.
And of course his disciples had placed their trust in him at the wedding at Cana chapter 2. What we will see in the upcoming section chapters is Jesus as the giver of life though this has been foreshadowed in chapters , note the introduction of living water in chapter 4.
We will see Jesus as the bread of life chapter 6 , the giver of water of life in chapter 7, and the light of life in chapter 8. Ultimately, too, the return to Cana is a literary device known as inclusion from the Latin inclusio which is used to encircle or enclose material pertaining to a single topic.
Of this entire encounter R. Brown states: Misunderstanding vs. Notice also the following connections in verses with chapter 3, vss. In summary, R. Note: Similarities to the first sign-miracle at Cana : That the author wanted us to relate this to the previous incident is clear because twice , 54 he reminds us of the first sign-miracle at the wedding in Cana, at the beginning and the end of this story.
Note the similarities: a Jesus has just come back into Galilee.
By Dr. Philip W. McLarty The story of the woman at the well is familiar to most churchgoers.
John Jesus left Judea and started back to Galilee. Oh, Samaria! That was the strange place, the half-breed place, the place you are not supposed to visit if you are well brought up! All of us had some section of town when we were growing up that we were not supposed to visit.
Clueless preaching about the Samaritan woman misses the point
Chapter 3 records the visit of Nicodemus to Jesus There are a number of parallels between that story and this one see below. The Pharisees saw that Jesus was becoming more popular than John —a subtle hint that Pharisees and other Jewish leaders will soon turn hostile toward Jesus see ; , ; , ; , etc. Jesus left Judea, which is the center of Jewish religious life and will become the center of opposition to Jesus, and began his journey to Galilee, where he will carry out most of his ministry The Greek words dei or edei suggest a divine imperative—a Godly mission. The direct route from Judea to Galilee passes through Samaria, but Jews who despise Samaritans often bypass Samaria by traveling east of the Jordan. Jesus therefore, being tired from his journey, sat down by the well. It was about the sixth hour.
7. Exegetical Commentary on John 4
The second and third Sundays in Lent juxtapose two characters unique to the Gospel of John. Last week, we were introduced to Nicodemus who comes to Jesus by night and lasts all of nine verses in his conversation with Jesus before fading into the night from whence he came. This week narrates another character's encounter with Jesus, the Samaritan woman at the well. The contrast between Nicodemus and the Samaritan woman is striking.
Fools miss the sublime truths of Holy Scripture. Outside the Catholic Church, there are none who understand it properly. Inside the Church, there are precious few that see in it a deep and strong assertion of the truths of the Faith they profess. Still fewer are those who live the lessons disclosed in it.
Commentary on John 4:5-42
Therefore, when the Lord knew that the Pharisees had heard that Jesus made and baptized more disciples than John though Jesus Himself did not baptize, but His disciples , He left Judea and departed again to Galilee. But He needed to go through Samaria. When the Lord knew… He left Judea : Jesus knew that because of His rising prominence and popularity, there would soon be a confrontation with the religious establishment among whom were the Pharisees. Yet, Jesus knew that the time was not yet right for a confrontation in Jerusalem, so He returned to Galilee.
Jesus Christ was the master teacher of all times. He taught in such a variety of ways. While he frequently spoke to the multitudes, he also spent considerable time in one-on-one situations. He gave kindly attention to the individual. They were meticulously orchestrated so as to enhance the greatest advantage for the success of his coming kingdom.
Jesus and the Samaritan Woman
The Woman at the Well In his exegesis of the woman at the well, Cyril adds a few remarks that reveal his understanding of the nature of Scripture. Cyril used the principle that Scripture interpreted Scripture not only to bring clarity to individual difficult texts, but also to explain apparent contradictions in texts as well. Moreover, in answering it he both pays close attention to the text of the gospel itself, as well as relying upon his understanding of the mission of Christ grace was only poured out on the Gentiles after the Jews rejected Jesus and upon his understanding of the nature of Christ since he is wisdom itself he cannot but pass on wisdom to those he meets. The crux of the problem is, if Christ is indeed God, how can he be said to be among those who worship God? This text had a prior history, since Eunomians i. In order to solve this dilemma, he resorts to a text that he often quotes in his Christological discussions. Therefore, he places intense theological discussion side-by-side in his commentary with moral exhortation. Paul M.
The story of the woman at the well John has as much direct discussion of human labor as any story in John; but one has to draw deeply to taste it all. This motif permeates the Gospel: the crowds repeatedly show an inability to transcend everyday concerns and address the spiritual aspects of life. They do not see how Jesus can offer them his body as bread John They think they know where he is from Nazareth, John , but they fail to see where he is really from heaven ; and they are equally ignorant as to where he is going John
Commentary on John 4:1-42
Sometimes I think the way we interpret this passage says as much about us as it does the passage. Rather, I think he calls her not to repentance but to life-giving faith. Allow me to explain.
John 4 – A Samaritan Woman and a Nobleman Meet Jesus
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.