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Exegesis of the woman at the well

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Johannine Exegesis of God is a stimulating study of the explicit and implicit theological language of the Johannine community. It exegetically explores crucial questions concerning the Fourth Evangelist's language used to characterize God. It makes a sojourn into the relationship between Johannine Christology and Theology. In approaching and interpreting the Gospel narrative, the implications of 'Theo-logy' in the Johannine community's struggle for legitimacy, identity and existence become clear. The Theology of the Johannine community shows a creative dialect with its sociological context, and its experiential theologising makes its theological language authentic, clear and precise. Account Options Sign in.

SEE VIDEO BY TOPIC: The Samaritan Woman's Story - Pastor Robert Morris

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SEE VIDEO BY TOPIC: The Story of The Samaritan Woman at the Well Explained

10. The Woman at the Well (John 4:1-42)

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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. Blowers et al. Farag, however, disagrees, stating that if this was the intention of the commentaries, they should have been written in the form of scholia St. Cyril of Alexandria , You are commenting using your WordPress. You are commenting using your Google account. You are commenting using your Twitter account. You are commenting using your Facebook account. Notify me of new comments via email. Notify me of new posts via email. Sign me up!

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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. Here we learn that in the actual baptizing work, Jesus delegated that work to His disciples.

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

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.

Commentary on John 4:1-42

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.

Woman at the Well: A Story of a Loving God

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.

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.

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.

Jesus and the Samaritan Woman

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.

Radio conversation released by the Chief of Naval Operations This is an apocryphyal story, but still useful for illustration. Americans: Please divert your course 15 degrees to the North to avoid a collision. I say again, divert YOUR course. Canadians: This is a lighthouse. Your call.

Clueless preaching about the Samaritan woman misses the point

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. Given the fact that they appear one right after the other in the Gospel, we are meant to notice this contrast in all of its detail. Nicodemus is a Pharisee, an insider, a leader of the Jews. He is a man, he has a name, but he comes to Jesus by night.

Woman at the Well Part 1, John Jesus offers living water to a Samaritan woman by Jacobs well. Bible Study-Commentary.

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.

John 4 – A Samaritan Woman and a Nobleman Meet Jesus

Start free trial. There was great hatred between the Samaritans and the Jews. Christ's road from Judea to Galilee lay through Samaria.

Commentary on John 4:5-42

Beginning the Journey for new Christians. Wilson's Books Donations Sitemap 8. Ralph F. Michael Dudash, "Living Water.

By Dr.

When viewed through smudgy lenses, things are unclear; you might miss important details in a document; you might miss the beauty of a picture. For some biblical stories, we have a smudgy set of lenses -- preconceived notions and ideas that we bring with us that can cloud our perception. The story of the Samaritan Woman at the Well is a smudgy-lens story. Jesus, the hero, calls out her sinful lifestyle and offers her living water.

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