JOHN 4:5-42 Venerated as a saint among the Greek and Russian Orthodox and given the name Photeine (Greek) or Svetlana (Russian), which means radiant or shining (from the Greek noun phos or light) the woman at the well has been variously praised by Origen, John Chrysostom, Augustine and Teresa of Avila as: (1) an “apostle,” (2) one who “left her water pot at the well in order to go off and preach the gospel,” (3) “the first apostle to the gentiles who invited her neighbors to ‘Come and see’.” Legend has it that when the woman left Samaria to preach the good news, she eventually made her way to Carthage in Africa where she was imprisoned for the faith and died a martyr. Another legend, preserved in Spain, says that Photeine (also Photina) converted and baptized Nero’s daughter and 100 of her servants (Margaret Hebblethwaite, Six New Gospels, Cowley Publications, Boston: 1994). Fascinating legends and traditions notwithstanding, the woman of Shechem offers veteran believers and catechumens a living example of the dynamics and ramifications of Christian baptism including: (1) the overture of God to the sinner Notice that Jesus initiated the conversation with the woman (vs. 7); notice also Pauline soteriology at work in this event. . .” it is precisely in this that God proves his love. . . that, while we were still sinners. . . (Romans 5:8). Aware of the woman’s less than pristine life-style, Jesus nevertheless extended to her the good news of salvation. (2) the sinner’s growing response in faith and consequent conversion. Open to the truth of Jesus’ words, the woman asked him for the water he had offered her. She also acknowledged him as a prophet and professed her faith in the coming messiah (vss. 15, 19, 25-26). (3) the mission of the disciple to proclaim the good news to others. At the woman’s invitation, her neighbors came out to see Jesus, and having heard him, came to believe (vss. 29, 39-42). Also evident in this narrative are the fourth evangelist’s unique literary techniques and theological insights. By introducing various levels of understanding or misunderstanding into the interaction, the Johannine author was able to guide his readers to a fuller, deeper appreciation of Jesus’ purpose. For example, the woman misunderstood what Jesus meant by living water; this led to his explanation of Jesus’ gift of water “as a fountain within, leaping up to provide eternal life. So also, the disciples, concerned that Jesus should eat something, misunderstood his claim “I have food to eat of which you do not know.” Their confusion led to an explanation that Jesus’ food and sustenance was to do the will of the Father. At work also in this gospel is Johannine replacement theology. In the literature of Qumran (CDC 29:34), the writings of the rabbis and scripture (Sirach 24:23-29), the Torah or law was described as water which both cleanses and sustains life. Those who wished to walk in God’s ways were called to drink deep and daily from its font. But Jesus’ gift of water was a superior source of life and nourishment which replaced the Torah and its significance for believers. Scholars have debated as to precisely what Jesus meant when he referred to living water. Living water means the revelation or teaching which Jesus came to give and it also means the Spirit which Jesus bestows (The Gospel According to John. Today, the invitation of the Samaritan women to “Come and see” reminds all thirsty sinners that we are daily called to be cleansed, taught, renewed and satisfied by Jesus’ great gift.
Posted on: Sun, 23 Mar 2014 11:26:09 +0000
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