Third Sunday of Lent

Readings for the Third Sunday of Lent[1][2]
Readings from the Jerusalem Bible

Commentary:

Reading 1 Exodus 17:3-7

This passage continues the journey of the Hebrews in the desert following their departure from Egypt. Here they complain bitterly against Moses for having taken them to a land with no water and the hardship causes them to doubt that God is with them. In response to this challenge, God provides yet another miracle as he commands Moses to take his staff and strike the rock at Horeb reveling a spring of water. The place was later named Massah . . . Meribah: Hebrew words meaning respectively, "the (place of the) test," and, "the (place of the) quarreling."

Responsorial Psalm Psalm 95:1-2, 6-7, 8-9
R. If today you hear his voice, harden not your hearts.

This part of Psalm 95, commonly used as the invitatory psalm for the Liturgy of the Hours, is a song of thanks giving. In these strophes the incident at Meribah is remembered and God’s underserved mercy proclaimed. The community is rejoicing that the Lord is God and that he has brought us salvation in spite of our forbearer’s obstinacy. We are encouraged to listen to the Lord, even if what we are asked is difficult.

Reading II Romans 5:1-2, 5-8

This section of Romans is nicely set in place by the NAB footnote: “Popular piety frequently construed reverses and troubles as punishment for sin; cf John 9:2. Paul therefore assures believers that God's justifying action in Jesus Christ is a declaration of peace. The crucifixion of Jesus Christ displays God's initiative in certifying humanity for unimpeded access into the divine presence. Reconciliation is God's gift of pardon to the entire human race.”

Gospel John 4:5-42

The story of the Samaritan Woman, told in its entirety provides several theological points. First, the fact that Jesus came this way implies his broader mission, not just to the Jews but to the whole world. The fact that, upon meeting the Samaritan woman he asked for a drink is significant in that Jews would have never have considered drinking from the same vessel as a Samaritan woman who would have been considered ritually unclean.

The discourse with the woman is instructive, providing rich imagery of water and spirit recalling the gifts given in Baptism. At the same time we see the recognition that Jesus is the Messiah (although the Samaritans would have had a different expectation of the Messiah, thinking more in the lines of a prophet like Moses (Deut 18:15).

The conclusion of the story demonstrates the clear perception by those who encounter Christ that he is the Messiah. This revelatory presence is noted in the concluding verses of the story as the Samarians exclaim “We no longer believe because of your word; for we have heard for ourselves, and we know that this is truly the savior of the world."

Or John: 4:5-15, 19b-26, 39a, 40-42

In this shorter version of the story of the Samaritan Woman part of the dialogue is omitted that revolves around the primacy of the Jews in receiving God’s word. There is also omitted the Lord’s description of the woman’s past life and the encounter with the Lord’s disciples and his decision to stay.

Presented in this form the story focuses more on the identity of Christ and less on his universal mission.

Reflection:

Because we heard it last, the story of the Samaritan Woman at the well can overpower the other Sacred Scripture given today. The theme that seems to run through the Old Testament reading about Massah and Meribah and the Gospel is the water theme. In both cases God gave living water to those who challenged Him.

We note that the water given to the “stiff-necked” Hebrews at Horeb was a sign that God was with them. We see in the story of the Samaritan Woman, the water offered to her was symbolic of faith that once given would give everlasting life. We can feel the similarities and the differences if we place these two encounters with God side by side.

Perhaps the most significant similarity is that, in both cases, God’s presence was needed either for life in the literal sense or life in the spiritual sense. In both cases God was asked for water, in both cases, though the request was not merited, God responded.

As always we see the Word of God as both an invitation and a promise. The promise in this case is that if we need God’s indwelling strength all we need to do is ask. We do not need to presume we have done anything to merit God’s saving help. Rather we know that we are undeserving. If the Jews in the desert, who had already seen God’s mighty hand part the sea for them to leave Egypt; had seen the pillar of fire that kept them safe from Pharaoh’s chariots, could question whether God was with them and still receive water in the desert, how much more can we who work hard to remain faithful expect? If Jesus offered the Samaritan Woman, married five times and living with still another man, could be offered the faith and salvation of God, how much more can we who try to live by his statues expect?

That is the promise; what then is the invitation? The invitation is to be like Christ in our love and generosity to others; even others who do not share or appreciate our values. Each day we are given the opportunity to demonstrate our faith. We are asked for help by those whom society might call “undeserving”, and we are challenged by those who see our faith and beliefs as superstitious nonsense. Each day we are invited to respond to these challenges with faith and compassion. Each day we can choose to offer living water to those who are in need.

As we reflect today about the gifts of water and spirit, let us pray that what flows in us may become a fountain, giving God’s gift to those who are in need.

Pax


[1] After Links to Readings Expire
[2] The picture today is “Christ and the Samaritan Woman” by Bernardo Strozzi, c. 1631