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Woman at the well from bible

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Start free trial. It was about noon. How can you ask me for a drink? Where can you get this living water?

SEE VIDEO BY TOPIC: The Woman at the Well I Animated Bible Story - HolyTales Bible Stories

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SEE VIDEO BY TOPIC: Jesus Teaches a Samaritan Woman

Bad Girls of the Bible: The Woman at the Well

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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. Who you think you are is important, but who you really are is even more important.

Every once in a while we begin to think too highly of ourselves … What am I saying? We always think too highly of ourselves. Every once in a while someone comes along who cuts us down to size. The captain of the USS Lincoln thought he was so important he could demand that a Canadian crew change its course to avoid a collision.

The American vessels changed their course. Nicodemus is a bit like the captain of the American ship. He is a little too caught up in his position as a Jew, a Pharisee, a member of the Sanhedrin, and a renowned teacher of the Old Testament law.

There is a kind of confrontation in the third chapter of John. When Jesus tells him that he will not make it into the kingdom of God as he is—without being reborn from above—he seems to try to get Jesus to change His course rather than to change his own.

Nicodemus does ask questions, but there seems to be little progress toward genuine faith, at least so far. His questions do not convey a willingness on the part of Nicodemus to change his thinking, but rather a resistance to what Jesus is saying. The same fundamental issues described in John chapter 3 are present in chapter 4. Both Nicodemus and the woman at the well must decide what to do with what Jesus has told them. Ultimately, this decision is based upon who they believe Jesus to be.

The woman at the well comes to see Jesus as much more than this, as we soon shall see. This is a great story, one most Christians believe they know and understand well. Let us revisit the story, as though we are looking at it for the first time. The Pharisees were also watching Jesus Luke , just as they took careful note of John the Baptist John , whose popularity they feared Luke But it was not yet time for our Lord to take on the Pharisees.

That time would come soon enough. To let the situation cool a bit, Jesus left Judea and returned north to Galilee, no doubt relieving the fears of the Pharisees. They must have felt that Jesus could cause them little trouble there. You may remember that even Nathanael felt that no one important could come from Nazareth John The Pharisees seem to agree:. Investigate carefully and you will see that no prophet comes from Galilee! It must be with a sigh of relief that the Pharisees receive the report that Jesus has left Judea and returned to Galilee.

Their relief will only be temporary. It was about noon. Politically, Samaria was not a distinct region, but its culture and religion were definitely distinct from that of Israel. We would do well to recall the historical relationship between Israel and Samaria.

Under Rehoboam, the son of Solomon, the United Kingdom of Israel split into two fragments 1 Kings 12 : the northern kingdom of Israel, led by the rebel Jeroboam, and the southern kingdom of Judah, under Rehoboam. Because Jeroboam feared that the two kingdoms might reunite, he established a counterfeit religion, with its own place of worship—Bethel 1 Kings Later, a wicked northern king named Omri built the city of Samaria, which he made his capital, the capital of the Northern Kingdom.

He also built a temple and an altar to Baal, a heathen deity 1 Kings Eventually, the name of this city became synonymous for the entire Northern Kingdom, and thus its name, Samaria. They replaced the dispersed Israelites with heathen from other lands 2 Kings ff. These heathen intermarried with the remaining Israelites resulting in a nation of half-breeds, a most distasteful and evil thing for a devout Jew see Ezra 9 and 10; Nehemiah Worse yet, the true religion of Israel became intermingled with heathen idolatry.

When the Jews of the Southern Kingdom of Judah were later taken captive by the Babylonians, they were allowed to maintain their racial and religious identity. After their 70 years of captivity were completed and they were granted permission to return to their own land, a number did so. When these returning exiles set out to rebuild the temple and Jerusalem, the Samaritans offered to help them and were summarily refused Ezra ff.

In about B. At the end of the second century B. This greatly increased hostilities between the Jews and the Samaritans. The Samaritans professed to believe in the God of Israel and awaited the coming of Messiah see John They accepted only the first five books of the Law, but rejected the rest of the Old Testament Scriptures.

Wherever they found it necessary to justify their religion and their place of worship, they modified the Law. The relationship between the Jews and the Samaritans was definitely strained. Having said this, I am not convinced things were as bad as some seem to think. It is often said that the Jews would not pass through Samaria. Instead, we are told, they would go East, cross the Jordan River, head north or south, bypassing Samaria, and then cross the River Jordan again when they neared their destination.

Carson, citing Josephus, maintains that Jews much more commonly passed through Samaria. Weary from their journey, Jesus and His disciples come to a parcel of land that Jacob had given to his son Joseph Genesis ? Other water was available in the area, closer to town, but this well may have provided the best water. It was at this well that Jesus sat down to rest. Why the emphasis on Jacob, and on this well which once belonged to him? It seems as though this woman and perhaps the Samaritans more generally took pride in claiming Jacob as their forefather.

This is especially strange in the light of the way this patriarch is portrayed in the Book of Genesis. There, the character qualities of Rebekah were revealed at the well. Three things about this woman seem to put her at a distinct disadvantage. First, she is a Samaritan. Second, she is guilty of sexual immorality, and third, she is a woman.

We have already commented about the way the Jews felt toward the Samaritans. We are not left in doubt as to how the Pharisees would have dealt with such a woman:. She wiped them with the hair of her head, kissed them, and anointed them with the perfumed oil. Now which of them will love him more? I entered your house, you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair.

The Pharisees had a very simple system for being holy—they simply kept their physical distance from sinners. They thought sin was contagious, and that one could catch it by merely being close to sinners. I have also come to feel compassion toward her, as our Lord did. On the other hand, they were certainly no more guilty than the men with whom they committed sexual immorality.

In John chapter 8 only the woman is accused before our Lord. The couple was caught in the very act of adultery , and yet only the woman was apprehended and brought to Jesus. Why was the man not brought before our Lord as well? There was obviously a double standard—one for men, and another for women.

In those days, husbands divorced their wives, but wives did not divorce their husbands. If this woman was married and divorced five times, then five men divorced her. Think of how she must feel about herself.

And the man she is now living with is not her husband. This woman has been passed around by some of the male population of Sychar. They are surprised to see Him talking with her because she is a woman.

There may be a race issue here, but there is also a gender issue. The Jews were inclined to hold a very demeaning view of women. With this background in mind, let us consider the process by which the woman at the well is brought to faith in Jesus as the Messiah.

You will see by the way the text is formatted at the beginning of this lesson that I have highlighted the interchange between Jesus and this woman. A similar interchange occurs between Jesus and Nicodemus in chapter 3. There is a significant difference, however. His questions and comments become shorter and shorter, until he simply disappears from the text. The conversation with the Samaritan woman is quite different. Each interchange brings her closer to faith. Her grasp of who Jesus is continues to grow, until she eventually trusts in Him as the Messiah.

While Nicodemus comes to faith very slowly and somewhat reluctantly, the woman at the well seems to much more quickly grasp the issues and trust in Jesus as the Messiah.

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

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.

Categories: Bad Girls of the Bible , Blog. Not this girl. A moment of relief during the heat of the day.

By Rev. John Trigilio, Jr. Kenneth Brighenti. The Samaritan woman at the well is no angel.

Clueless preaching about the Samaritan woman misses the point

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. Who you think you are is important, but who you really are is even more important. Every once in a while we begin to think too highly of ourselves … What am I saying? We always think too highly of ourselves.

Bible verses about: Woman at the Well

Please check the reference to make sure it is correct. The Samaritan Woman. Jesus, tired from his journey, sat down there at the well. It was about noon. What you have said is true.

People would have collected water from natural sources such as free-running streams, fountains, or springs or from artificial sources such as wells, water systems, reservoirs, and cisterns.

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.

Samaritan woman at the well

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.

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. Jacob's well was there, and Jesus, tired out by his journey, was sitting by the well.

Woman at the Well: A Story of a Loving God

What does the Bible say about? And he had to pass through Samaria. So he came to a town of Samaria called Sychar, near the field that Jacob had given to his son Joseph. Jacob's well was there; so Jesus, wearied as he was from his journey, was sitting beside the well. It was about the sixth hour. A woman from Samaria came to draw water. The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place.

The story of Jesus encounter with the Samaritan woman at the well is a profound passage. Jesus didn't Dec 19, - Uploaded by Vizion Church.

When Jesus speaks with the Samaritan woman in John , is the passage about her husbands literal, or symbolic of the five different tribes that were settled in her town? The Samaritan woman, unlike other individuals who speak with Jesus in the Gospel of John, is never named. Some interpreters have taken this anonymity as an invitation to view her as an abstraction, a symbol of Samaria itself.

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