Wonderful incident analysis Gospel known to all of us but with a deeper insight into the heart of the message: worship God! The Pharisees had heard that Jesus made and baptized more disciples than John. When Jesus heard it, left the territory of Judea and went away into Galilee. To go to Galilee, Jesus had to go through Samaria. So he came to the town of Sychar. Nearby was the field that once Jacob had given to his son Joseph, and Jacob's well was there. Jesus was tired of walking, he stopped and sat on the shaft. It was about mezzogiorno.I disciples went into town to buy something to eat. Meanwhile, a woman of Samaria comes to the well to fetch water. Jesus says, "Give me some 'water to drink." The woman responds, "Why do you come from you Jews ask me for a drink that Samaria? "(It is known that the Jews did not have good relations with the Samaritans). Jesus said," You do not know who is who asked you to drink and do not know what God can give you through him. If you knew, you would be to ask him, and he would give you living water. "She adds:" Lord, you do not have a bucket, and the well is deep. Where to take it, the living water? You're not bigger than Jacob, our father, who used this well for himself, his children and his animals, and then let us! "Jesus answered the woman," Everyone who drinks this water will be thirsty again. However, if one drinks the water I shall give him shall never thirst, the water I give will become for him a source for eternity. "The woman says to Jesus:" Lord, give it to me this water, so I will not be thirsty and will no longer come here to get water. "Jesus said the woman: "Go call your husband and come back here." The woman replied: "I have no husband." Jesus says, "Right. It 's true that you have no husband: You've had five husbands, and the man you now is not your husband. "The woman exclaimed:" Lord, I see that you are a prophet! Our fathers, Samaritans, worshiped God on this mountain; you in Judea, say that the place to worship God in Jerusalem, "Jesus says," You Samaritans worship God without knowing it, we in Judea and adore him know it, because God saves men from beginning our people. But trust me: there comes a time in which the worship of God will no longer be linked to this mountain or in Jerusalem, the hour is coming, indeed has already come, when men shall worship the Father by the Spirit and the truth of God God is spirit. Who loves it must be guided by the Spirit and the truth of God. "The woman replied:" I know it must be a Messiah, the Christ, the messenger of God when he comes, he will explain everything. "And Jesus "I am the Christ, that I speak with you." (....) Many Samaritans of that city believed in him because of the woman who declared: "I said everything I've done. "So when the Samaritans came to him, begged him to stay with them and he stayed there two days. Many more succumbed to his word and said to the woman:" There is more to your word that we believe, but because we have heard for ourselves and we know that this is indeed the Savior of the world. "(Gv.4 0.1 to 42).
The episode of the Samaritan woman is the longest reported dialogue between all the Gospels. In fact, this picture of the life of Jesus, means in reality, two great dialogues, some verses framed by narrative. It 'important that Jesus is talking to a woman, and that the interlocutor combines a triple irregularities : is a woman, then Samaria, then frowned upon, the life is, finally, was not blameless.
The dialogues are developed according to the key literature of John the Evangelist: the alternation of the revelations of Jesus and the incomprehension of men. The interview is all a game that highlights the hard work and intellect of man's heart before the mystery of God, and God's patience that not only meets the expectations of man, but suscita.Infatti, space relatively occupied by the large woman should not deceive: the psychology and personal stories of the Samaritan woman that Jesus encounters do not have a self interest for the evangelist John, who will hand out the mission of Jesus and his revelation. However, the fact remains that the role of the Gospel of the Samaritan woman (and all of us) is important and, once again, in many ways disruptive and rebellious.
We must not forget that between Jews and Samaritans there was bad blood from when they had formed a kingdom and a self-worship. Were schismatics, and more mixed with foreign settlers (Assyrian) practicing pagan cults. The reports were marked with hostility: those convicted of personal information, even avoided crossing region, located between Judea and Galilee, following a path much longer, just to avoid them. The Samaritans in the Temple of Jerusalem opposed to them on Mount Gerizim. It 'clear that this represented for the Jews a very serious, because they considered essential to the uniqueness of the Temple, a sign of Yahweh's presence among the people.
The episode takes place at Jacob's well: in fact, the whole story starts from TA (Rebecca and his meeting with Isaac, Genesis 24, 10-67). After a brief introduction, the dialogue embraces three themes: the theme of water, that of the woman's husband, and that of worship. But the path to enter the mystery of Jesus is not easy for the woman (with Jesus is always the case: we can never get out of our blindness). The meeting is really a box full crossed dall'affettività as the search for meaning of life, morals and spirituality, in which all sizes of women emerge and then to find harmony for her unexpected.
Jesus says, "Give me some 'water to drink."
The woman is astonished that a Jew to ask for water. As I recalled the Jews did not agree with the Samaritans. For a Jew, there was no insult worse than being compared to a Samaritan. So she is surprised by this Jew who does not behave like the others. But the paradox lies elsewhere. Jesus asks is that water, the mind should be the opposite. E ', well if we think about the paradox of a God who becomes needy and beggars. That is the mystery of a God who became man, to have a pretext to meet the man and give them the water that quenches thirst. It 's the wonder of a God who calls to give. In this way the acceptance of a Samaritan woman by a Jewish man is a sign of welcome from God
Jesus says: "You do not know who is who asked you to drink and do not know what God can give through him. If you knew, you would be to ask him, and he would give you living water. "
The woman has heard the question of Jesus, but his concern is what separates it from him, they belong to two different people and antagonists. It seems that the dialogue between them is not possible. In addition, the woman does not seem the least willing to quench Jesus, tired and without any means to draw water. Yet the two, because they exchanged a few words, have already broken down barriers. And he continues to do so, and the woman, repeating word for word. At one point, Jesus speaks of another water, and his word to understand the Samaritan woman did not know who it is that speaks. Yet
would need to know him and know him as the gift of God, or as someone who is known and accepted, can give her living water. Because she is the Samaritan, who is in a state of thirst (the true believers of every temptation is always to close the gift of God within their expectation, but God can not be reduced to this man's claim and leads the discussion in other directions). When Then she discovers that Jesus is a prophet, she tries to ask God for the solution of a problem (the problem where to worship God). But once again Jesus' answer goes beyond the question, because God does not just respond to man, but the man wants to grow.
"Art thou greater than our father Jacob?"
The verses that follow are rightly regarded as the central point of the dialogue. The question of the woman was a curiosity on the grounds that Jews and Samaritans were discussing a lot on that point .. The fact is that Jesus uses the question to make an important revelation. The question of women is contained in the past, Jesus is forced to look to the future and to take consciousness that the world came the news that this long-awaited and renews the problem from the ground up. That's why the issue of the place makes no sense, because Jesus says universalism, then there is no question of worshiping God here or there, but because even the cult has taken with him.
Spirit, at this point, there is a spiritual reality that is opposed to the body, an inner reality which is opposed to external reality. Because the cult worship of the Spirit is not the inner, spiritual, individual, as opposed to external and public worship. The Spirit is the divine reality which raises man from his impotence, blindness by his secular. E Truth is the revelation of God as manifested in words, in history and in the person of Jesus So worship "in spirit and truth" is the cult of the new man who threw the old clothes, who has accepted the Word and was renewed by the Spirit.
It 'important to note, as mentioned, that the issue posed by the woman was not overlooked, but the answer of Jesus is the place for true worship, the true temple that Jesus himself is our temple from that moment that replaces Gerizim, and the sanctuary of the mind to Jerusalem, because he alone is the door through which you get to the Heavenly Father.
The woman says, "I know that Messiah is coming", and Jesus: "I am the Christ, that I speak with you."
verses contain explicit self-described Messianic Samaritans of Jesus the Messiah as a human figure, and thought that death would be buried on Mount Gerizim. They were inspired in particular to Deuteronomy 18.15-18, a passage where Moses tells the people that the Lord God will raise up for them, between them, between the brothers a prophet like himself, and that they should listen to him. That's because the Samaritans were waiting for the Messiah as a new Moses, a Moses redivivus: that as he was a prophet, would show the truth, revealing what was hidden. In addition, he taught the law (if not Samaria) and the Jews around the world: that is to say, it was the instrument that brought the world the true law and the restoration of religion and politics in Israel.
In view of this messianic expectation typical of the Samaritans, we understand better the statements disseminated in the course of the dialogue between Jesus and women: the recognition of Jesus as a prophet proclaiming the new religion, the woman's words "I know you must be a Messiah called Christ, when we will announce everything. " With the formal proclamation
messianic "I am, I who speak to you", Jesus declares that one who would fulfill the expectations of the Samaritans. He is the prophet, the detector, the restorer of the true arrival of the first culto.Come Women's disciples had gone into town, so now, the return of the disciples, is the woman who leaves. The Samaritan is to bring the message of Jesus to his fellow citizens.
"Come see a man who told me everything I've done." "What is he the Christ?"
E 'guilty confess, if I think about it. Nothing is said of a pardon granted to it. Yet repentance that Jesus was especially interested. But he knows how to evaluate and wait. We can assume that the woman did not have the sense of sin, no hint or act on it. However, the religious foundation is lacking, it is understood that the tax issue and the fact that the arrival of the disciples, prompted by the revelation and the beginning of the sense of sin, is to become a "public confession" to his fellow citizens, believing that Jesus could be the Messiah, the representative of God, calls to clarify something so important.
certainly can not have been driving her to Jesus, who gave in to his words. And if they keep him for two days, no doubt Jesus announced the coming of the Kingdom of God she is with them to listen. In fact, at the end say: "There is more to your words that we believe, but because we have heard for ourselves and we know that this is indeed the Savior of the world," is a sign that she has supported the role of protagonist in the lead to Jesus and his fellow citizens to follow. Items more than enough to revolutionize the lives of Jesus and get signs of grace, sufficient to be pacified with God
The encounter with Christ is contagious, and the meeting becomes witness. In this dialogue, Jesus is telling us, as indeed in all the Gospels, that salvation is for everyone. The barriers of Judaism have collapsed. In fact, this episode is prefigured by the universality of the Church of the conversion of the Samaritans. Also this is the first meaning missionary, and then anticipate the Christian universalism. Jesus said to her that the harvest is ready.
To say that the expectation of Israel is complete and the mission is urgent. To emphasize that the mission operates in a context of humility and gratuity: it is Christ who has sown, but the Spirit that has matured. A state of grace that is reflected in the Church, others who sows, reaps other's who. The episode of the Samaritan woman ends by recalling the conversion of the Samaritans and the welcome that Jesus This really is the advance of the conversion of non-Jews, whose communities will experience later.
But we must emphasize the concept of faith: faith becomes contagious, the meeting with the witnesses of Christ is only the first step. True faith comes when we meet Christ personally.
brothers and sisters, like the Samaritan woman, we all should be humble and ask the Lord for the gift of water flows from his heart and that has the power to make us happy for eternal life. I am sure that to the extent that we will engage in research of this water, the Lord Jesus will reward us, indeed, will give us much more than we dare to hope, as the Apostle Paul reminds us: "The sufferings of this present time are not comparing with the glory which shall be revealed in us "(Rm.8, 18).
Amen, hallelujah, amen.
The dialogues are developed according to the key literature of John the Evangelist: the alternation of the revelations of Jesus and the incomprehension of men. The interview is all a game that highlights the hard work and intellect of man's heart before the mystery of God, and God's patience that not only meets the expectations of man, but suscita.Infatti, space relatively occupied by the large woman should not deceive: the psychology and personal stories of the Samaritan woman that Jesus encounters do not have a self interest for the evangelist John, who will hand out the mission of Jesus and his revelation. However, the fact remains that the role of the Gospel of the Samaritan woman (and all of us) is important and, once again, in many ways disruptive and rebellious.
We must not forget that between Jews and Samaritans there was bad blood from when they had formed a kingdom and a self-worship. Were schismatics, and more mixed with foreign settlers (Assyrian) practicing pagan cults. The reports were marked with hostility: those convicted of personal information, even avoided crossing region, located between Judea and Galilee, following a path much longer, just to avoid them. The Samaritans in the Temple of Jerusalem opposed to them on Mount Gerizim. It 'clear that this represented for the Jews a very serious, because they considered essential to the uniqueness of the Temple, a sign of Yahweh's presence among the people.
The episode takes place at Jacob's well: in fact, the whole story starts from TA (Rebecca and his meeting with Isaac, Genesis 24, 10-67). After a brief introduction, the dialogue embraces three themes: the theme of water, that of the woman's husband, and that of worship. But the path to enter the mystery of Jesus is not easy for the woman (with Jesus is always the case: we can never get out of our blindness). The meeting is really a box full crossed dall'affettività as the search for meaning of life, morals and spirituality, in which all sizes of women emerge and then to find harmony for her unexpected.
Jesus says, "Give me some 'water to drink."
The woman is astonished that a Jew to ask for water. As I recalled the Jews did not agree with the Samaritans. For a Jew, there was no insult worse than being compared to a Samaritan. So she is surprised by this Jew who does not behave like the others. But the paradox lies elsewhere. Jesus asks is that water, the mind should be the opposite. E ', well if we think about the paradox of a God who becomes needy and beggars. That is the mystery of a God who became man, to have a pretext to meet the man and give them the water that quenches thirst. It 's the wonder of a God who calls to give. In this way the acceptance of a Samaritan woman by a Jewish man is a sign of welcome from God
Jesus says: "You do not know who is who asked you to drink and do not know what God can give through him. If you knew, you would be to ask him, and he would give you living water. "
The woman has heard the question of Jesus, but his concern is what separates it from him, they belong to two different people and antagonists. It seems that the dialogue between them is not possible. In addition, the woman does not seem the least willing to quench Jesus, tired and without any means to draw water. Yet the two, because they exchanged a few words, have already broken down barriers. And he continues to do so, and the woman, repeating word for word. At one point, Jesus speaks of another water, and his word to understand the Samaritan woman did not know who it is that speaks. Yet
would need to know him and know him as the gift of God, or as someone who is known and accepted, can give her living water. Because she is the Samaritan, who is in a state of thirst (the true believers of every temptation is always to close the gift of God within their expectation, but God can not be reduced to this man's claim and leads the discussion in other directions). When Then she discovers that Jesus is a prophet, she tries to ask God for the solution of a problem (the problem where to worship God). But once again Jesus' answer goes beyond the question, because God does not just respond to man, but the man wants to grow.
"Art thou greater than our father Jacob?"
The verses that follow are rightly regarded as the central point of the dialogue. The question of the woman was a curiosity on the grounds that Jews and Samaritans were discussing a lot on that point .. The fact is that Jesus uses the question to make an important revelation. The question of women is contained in the past, Jesus is forced to look to the future and to take consciousness that the world came the news that this long-awaited and renews the problem from the ground up. That's why the issue of the place makes no sense, because Jesus says universalism, then there is no question of worshiping God here or there, but because even the cult has taken with him.
Spirit, at this point, there is a spiritual reality that is opposed to the body, an inner reality which is opposed to external reality. Because the cult worship of the Spirit is not the inner, spiritual, individual, as opposed to external and public worship. The Spirit is the divine reality which raises man from his impotence, blindness by his secular. E Truth is the revelation of God as manifested in words, in history and in the person of Jesus So worship "in spirit and truth" is the cult of the new man who threw the old clothes, who has accepted the Word and was renewed by the Spirit.
It 'important to note, as mentioned, that the issue posed by the woman was not overlooked, but the answer of Jesus is the place for true worship, the true temple that Jesus himself is our temple from that moment that replaces Gerizim, and the sanctuary of the mind to Jerusalem, because he alone is the door through which you get to the Heavenly Father.
The woman says, "I know that Messiah is coming", and Jesus: "I am the Christ, that I speak with you."
verses contain explicit self-described Messianic Samaritans of Jesus the Messiah as a human figure, and thought that death would be buried on Mount Gerizim. They were inspired in particular to Deuteronomy 18.15-18, a passage where Moses tells the people that the Lord God will raise up for them, between them, between the brothers a prophet like himself, and that they should listen to him. That's because the Samaritans were waiting for the Messiah as a new Moses, a Moses redivivus: that as he was a prophet, would show the truth, revealing what was hidden. In addition, he taught the law (if not Samaria) and the Jews around the world: that is to say, it was the instrument that brought the world the true law and the restoration of religion and politics in Israel.
In view of this messianic expectation typical of the Samaritans, we understand better the statements disseminated in the course of the dialogue between Jesus and women: the recognition of Jesus as a prophet proclaiming the new religion, the woman's words "I know you must be a Messiah called Christ, when we will announce everything. " With the formal proclamation
messianic "I am, I who speak to you", Jesus declares that one who would fulfill the expectations of the Samaritans. He is the prophet, the detector, the restorer of the true arrival of the first culto.Come Women's disciples had gone into town, so now, the return of the disciples, is the woman who leaves. The Samaritan is to bring the message of Jesus to his fellow citizens.
"Come see a man who told me everything I've done." "What is he the Christ?"
E 'guilty confess, if I think about it. Nothing is said of a pardon granted to it. Yet repentance that Jesus was especially interested. But he knows how to evaluate and wait. We can assume that the woman did not have the sense of sin, no hint or act on it. However, the religious foundation is lacking, it is understood that the tax issue and the fact that the arrival of the disciples, prompted by the revelation and the beginning of the sense of sin, is to become a "public confession" to his fellow citizens, believing that Jesus could be the Messiah, the representative of God, calls to clarify something so important.
certainly can not have been driving her to Jesus, who gave in to his words. And if they keep him for two days, no doubt Jesus announced the coming of the Kingdom of God she is with them to listen. In fact, at the end say: "There is more to your words that we believe, but because we have heard for ourselves and we know that this is indeed the Savior of the world," is a sign that she has supported the role of protagonist in the lead to Jesus and his fellow citizens to follow. Items more than enough to revolutionize the lives of Jesus and get signs of grace, sufficient to be pacified with God
The encounter with Christ is contagious, and the meeting becomes witness. In this dialogue, Jesus is telling us, as indeed in all the Gospels, that salvation is for everyone. The barriers of Judaism have collapsed. In fact, this episode is prefigured by the universality of the Church of the conversion of the Samaritans. Also this is the first meaning missionary, and then anticipate the Christian universalism. Jesus said to her that the harvest is ready.
To say that the expectation of Israel is complete and the mission is urgent. To emphasize that the mission operates in a context of humility and gratuity: it is Christ who has sown, but the Spirit that has matured. A state of grace that is reflected in the Church, others who sows, reaps other's who. The episode of the Samaritan woman ends by recalling the conversion of the Samaritans and the welcome that Jesus This really is the advance of the conversion of non-Jews, whose communities will experience later.
But we must emphasize the concept of faith: faith becomes contagious, the meeting with the witnesses of Christ is only the first step. True faith comes when we meet Christ personally.
brothers and sisters, like the Samaritan woman, we all should be humble and ask the Lord for the gift of water flows from his heart and that has the power to make us happy for eternal life. I am sure that to the extent that we will engage in research of this water, the Lord Jesus will reward us, indeed, will give us much more than we dare to hope, as the Apostle Paul reminds us: "The sufferings of this present time are not comparing with the glory which shall be revealed in us "(Rm.8, 18).
Amen, hallelujah, amen.
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