Woman at the well living water
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.SEE VIDEO BY TOPIC: Living Waters and the Woman at the Well
SEE VIDEO BY TOPIC: ED LAPIZ BEST PREACHING (2019) Ordinary Water vs Living WaterContent:
Clueless preaching about the Samaritan woman misses the point
Only our thirst compels us beyond complaint to conversation, beyond rejection to relationship. Pour your love into our hearts, that, refreshed and renewed, we may invite others to the living water given to us in Jesus Christ our Lord. Focus Scripture: John So he came to a Samaritan city called Sychar, near the plot of ground that Jacob had given to his son Joseph. Jacobs well was there, and Jesus, tired out by his journey, was sitting by the well.
It was about noon. A Samaritan woman came to draw water, and Jesus said to her, "Give me a drink. The Samaritan woman said to him, "How is it that you, a Jew, ask a drink of me, a woman of Samaria? Jesus answered her, "If you knew the gift of God, and who it is that is saying to you, 'Give me a drink,' you would have asked him, and he would have given you living water. Where do you get that living water?
Are you greater than our ancestor Jacob, who gave us the well, and with his sons and his flocks drank from it? The water that I will give will become in them a spring of water gushing up to eternal life. What you have said is true! Our ancestors worshipped on this mountain, but you say that the place where people must worship is in Jerusalem. You worship what you do not know; we worship what we know, for salvation is from the Jews. But the hour is coming, and is now here, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such as these to worship him.
God is spirit, and those who worship him must worship in spirit and truth. They were astonished that he was speaking with a woman, but no one said, "What do you want? She said to the people, "Come and see a man who told me everything I have ever done! He cannot be the Messiah, can he? Meanwhile the disciples were urging him, "Rabbi, eat something.
Do you not say, 'Four months more, then comes the harvest'? But I tell you, look around you, and see how the fields are ripe for harvesting. The reaper is already receiving wages and is gathering fruit for eternal life, so that sower and reaper may rejoice together.
For here the saying holds true, 'One sows and another reaps. Others have labored, and you have entered into their labor. And many more believed because of his word. They said to the woman, "It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is truly the Savior of the world. How are Nicodemus and the woman at the well similar? How do they differ? If "salvation" is healing, what needed to be healed in the Samaritan woman, and in her people?
What needed to be healed in the disciples, who came upon the scene? How is this story particularly meaningful during Women's History Month? How and where do you find refreshment for your soul? Reflection: by Kate Matthews Last week, we had the cool dark of night, full of shadows and questions, resistance and doubt. This week, the bright noonday sun tells the truth about who we are and where we've been in our lives, not just the beautiful, shining moments remember that mountaintop two weeks ago?
We can't hide things so easily in the noonday sun. Last week we eavesdropped as Jesus talked with Nicodemus, the "big shot" religious leader, a learned, respected figure in the community.
Though Nicodemus could go anywhere he wanted any time he wanted as long as he didn't anger the Romans , he felt he had to sneak in to visit Jesus in the dark of night. Maybe he sensed that this Jesus was trouble, so it was better not to be seen talking with him.
In any case, Nicodemus, the learned and thoughtful one, just could not get his mind wrapped around what Jesus was saying with that exquisitely human, earthy image of being "born again" to describe our spiritual transformation. Nicodemus remained a "concrete" thinker. A sermon on God's love This brief, night-time exchange was frustrating for the Pharisee, but, for John's early Christian community, it was a sermon on God's love and purposes, and the grace we need to respond openly to them.
This week, we sit with Jesus in the bright heat of the noonday sun beating on our heads, and we realize that we are thirsty, profoundly thirsty. In the first century, there are rules about how Jesus, a Jewish male and a teacher, too, should interact with people, especially Samaritan women.
The Jews and the Samaritans are like feuding cousins. Like all feuds, there are probably many different, complicated reasons for it, but religion helps to make each group feel more justified in judging and avoiding and maybe even hating other groups of people.
What we need most It's ironic, and fitting, that this scene unfolds by a deep well that provides the thing most necessary for our physical survival: we can last longer without food than we can without water. But the hungry disciples have all gone into town for food, and Jesus, tired from his travels, sits there, with no bucket, needing some help to quench his very human thirst. Just then, a woman walks up to the well, there at the noon hour when no one else is around, an unusual time of day to visit the well.
The other women would have visited during the cooler hours of the day, and the men were busy in the marketplace, talking politics and religion. This woman had no companionship to ease the burden of her work.
Not what she expected When Jesus asks her for a drink of water, she responds, "How is it that you, a Jew, ask a drink of me, a woman of Samaria? And this woman is "other" in many senses of the word, as a Samaritan, yes, but also as a woman and one with a questionable past.
Her husbands have divorced her or died, and she has perhaps had to marry her husband's brothers it was a religious law or, at least, she had to get remarried in order not to suffer the harsh fate of an unattached female in that society. You had to have a husband, a father, or a son to take care of you, or you could end up a beggar or a prostitute, or both. That's why the Bible keeps telling us to look after the widows and the orphans: life has historically been hard for them.
The elemental things of life So Jesus asks this Samaritan woman for a cup of water. Jesus often speaks with words that we can understand, and relate to, in more than one way. He never uses words like "theological grounding" or "hermeneutical options" or "ecclesiological implications.
We remember that Jesus has been to the desert, the wilderness, and he knows what it feels like to struggle and wander and resist despair. He knows what pain and frustration feel like, and he knows what it feels like to be abandoned and betrayed. He has friends that turn away, so he knows rejection and loneliness, human suffering and human need. Amazed but fascinated Now, when thirsty Jesus asks this person, this "other," for a drink of water, she's amazed.
But then Jesus says even more amazing things about "living water" — which must sound really good to someone who carries that heavy jar back to her home each day. We can hardly blame her for thinking in concrete terms when he offers such an incredible possibility. The conversation we're eavesdropping on this week is the longest one Jesus has with anyone in the Gospels--and we note that it's with a woman, not a religious leader!
He's talking about a "water" that will satisfy the deepest longings of her soul, and she, understandably, is thinking about how heavy that clay jar is each day on her way home. And yet, before long, much sooner than Nicodemus, she grasps that this person, this stranger, this "other" is bringing her something even more central to her well-being and more necessary for her very life than water itself: the living water of God's grace and acceptance of her, just as she is.
Understanding our own need And, unlike Nicodemus who keeps saying, "How can this be? He doesn't need an official position or an impressive outfit: he just tells her that he knows her, really knows all about her and her life. He doesn't judge her or tell her that she's welcome to the living water so that she can change her sinful ways. An interfaith dialogue As soon as the woman we note that, while the name of Nicodemus is written down for us, this woman, like so many women in Scripture, remains nameless --as soon as this woman grasps that Jesus is a prophet, for he knows "all that I have ever done," she doesn't worry about explaining or defending herself--instead, she engages him in a kind of "interfaith dialogue.
She asks him about the most pressing question that divides the Jews and Samaritans--the hot-button religious issue that divides and alienates them and even makes them fear one another: where is the proper place to worship God?
We of course have our own hot-button issues today; we might wonder what we would ask if we had the chance. The time is coming Here a different way of reading Jesus' answer, from Eugene Peterson's The Message, is helpful: "the time is coming," Jesus says, "it has, in fact, come--when what you're called will not matter and where you go to worship will not matter.
It's who you are and the way you live that count before God. Your worship must engage your spirit in the pursuit of truth. That's the kind of people God is out looking for: those who are simply and honestly themselves before God in their worship. Knowing God's grace, how many of us go out to the marketplace remember where the men of the town are talking religion and politics?
Is it too good to be true? Come and see! Imperfect vessels of good news Like the nameless woman at the well, maybe we're the least likely to be called to spread the good news. Most of us are not only not perfect, we're the wrong something, we're "other" in some way or another that would seem to disqualify us from being believed by the rest of the folks in town.
But this encounter with God through the Body of Christ, this extravagant hospitality and profound acceptance that we've experienced in our congregations, transforms our lives. Meeting one another and worshipping God together, simply and honestly, as our true selves, transforms our lives just as surely as meeting Jesus transforms the life of that solitary but spirited woman by the well. Salvation as healing We can view salvation as healing, too as in "salve".
What needed to be healed in the Samaritan woman, and in her people? What needs to be healed in your congregation, in your community, in the families of your church and community, in the spirits of those who come to hear this good news? How do barriers create a need for healing? After reflecting on the differences between Nicodemus and this woman at the well, we might reflect on their similarities, too. Both, we might say, are seekers. What else do they share? Coming to the well, thirsty Many of us live apart from the wilderness and its deprivations, so water is plentiful and readily available to us.
When was a time that you truly thirsted, for water, or for new life? Who are the people in your congregation who will recognize the rules and restrictions in this Gospel story more readily, and perhaps more painfully, than others will? Who comes to "the community well" at a different, more uncomfortable time, than the rest of the community?
Who experiences this isolation and loneliness? Who in your congregation truly thirsts for good news, for community, for salvation, for grace?
Spiritual Rebirth: The Samaritan Woman at the Well
By Rev. John Trigilio, Jr. Kenneth Brighenti. The Samaritan woman at the well is no angel.
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.
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. Above all, the story, which unfolds in John , suggests that Jesus is a loving and accepting God, and we should follow his example. The story begins as Jesus and his disciples travel from Jerusalem in the south to Galilee in the north. To make their journey shorter, they take the quickest route, through Samaria. Tired and thirsty, Jesus sat by Jacob's well while his disciples went to the village of Sychar, roughly a half-mile away, to buy food. It was about noon, the hottest part of the day, and a Samaritan woman came to the well at this inconvenient time to draw water. During his encounter with the woman at the well, Jesus broke three Jewish customs.
Well of Living Water: Jesus and the Samaritan Woman
Only our thirst compels us beyond complaint to conversation, beyond rejection to relationship. Pour your love into our hearts, that, refreshed and renewed, we may invite others to the living water given to us in Jesus Christ our Lord. Focus Scripture: John So he came to a Samaritan city called Sychar, near the plot of ground that Jacob had given to his son Joseph. Jacobs well was there, and Jesus, tired out by his journey, was sitting by the well. It was about noon.
Where does one go to find a life partner? In our modern world, social events, dating apps, coffee shops, and bars top the list. But the authors of the Hebrew Bible have a particular setting that indicates someone in the story is about to get hitched.
Women at the Well
Start free trial. It was about noon. How can you ask me for a drink? Where can you get this living water?
Living Water and the Woman at the Well