Jesus’ Encounter with the Samaritan Woman in Its Narrative Context

Most of the episodes in the first of part of John’s Gospel, the so-called Book of Signs (1:19-12:50), involve Jesus’ interaction with Jewish religious authorities and institutions. Jesus’ self-revelation through “signs,” John’s word for Jesus’ miraculous acts, and through sayings, particularly the “I am” discourses, occurs in the context of critical and often hostile interaction with Jewish religious authorities. Consider how John’s account of Jesus’ encounter with the Samaritan woman (4:1-42) fits within a narrative that presents a sustained critique of Jewish religious authorities and institutions.

1. Note how Jesus turns the Samaritan woman’s remark about the religious reason for division between Jews and Samaritans into a critique of religion institution in general. How do Jesus’ comments about worship in Jerusalem relate to his action at the temple and his proclamation about it in chapter 2?

2. How do Jesus’ comments about the Jerusalem temple in chapters 2 and 4 relate to testimony about the activity of God’s Logos in the prologue (1:18)? Note the statement, “The Word (Logos) became flesh and lived among us” (1:14; NRSV). The Greek word translated “lived” literally means “pitched a tent.” For a discussion of what this means in a Jewish context, see Dorothy Ann Lee’s comments in NIB One Volume Commentary, p. 713. Note the reference to “my tent” in Sirach 24:8, in the midst of verses describing the work of Wisdom. In the sections “Christology” and “Background of the Prologue” in Introducing Jesus and the Gospels (277-279), Murphy discusses parallels between the work of Wisdom in Jewish scripture and Christ’s work as the Logos. Consider how John’s Gospel affirms the universal scope of the redemptive work of the Logos in contrast to Sirach’s description of God creating a dwelling place for Wisdom in the Jerusalem temple.

3. Comparing Jesus’ encounter with the Samaritan woman with his encounter with Nicodemus. Does the Samaritan woman understand Jesus’ testimony about himself and his work any better than Nicodemus? How does her action after her encounter with Jesus compare with that of Nicodemus? Consider how this episode focuses on the relation of faith to understanding, a theme that arises later in episodes involving Jesus interaction with his disciples (6:60-71) and his brothers (7:1-8).

4. Note the interpretative comment for 4:16-19 in NISB. Based on your analysis of how 4:1-42 functions within narrative structure of John’s Gospel, do you agree with Gail O’Day’s judgment that John’s account of Jesus and the Samaritan woman “has been consistently misinterpreted”? If this judgment is correct, why is it? Is Jesus’ critique of religious authorities and institutions in John’s Gospel relevant to Christian churches today?

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well as the visual knowledge (shape, color, taste, form) that it seems he has. Even though Descartes objectifies the existence of an evil demon as a possible cause for our capacity to believe, he refutes this hypothesis by negating the existence of such a being. He puts forth the assumption of a God, who is all merciful and would not allow such a being to play such tricks. Thus, we can be certain that we are as we perceive ourselves, assuming, of course, we believe in a greater power, God. After proposing the evil demon argument in his first Meditation, Descartes concludes of two things being indubitable, the proposition of “I think therefore I am,” and “the contents of one’s mind.” These two things are considered to not only be certain to us and others but are items that can avoid the possibility of any falsity to slip by.

In 1999 the movie The Matrix debuted to the public and took the philosophical world by storm because it gives us an astounding visual glimpse to the basis of skepticism. The concept of the movie, although simple in paper but complex in thought, touches upon the epistemological and metaphysical questions discussed by Descartes in his Meditations I-II. To understand the connection The Matrix has with the philosophical thoughts Descartes brings via the ideas of skepticism, I will explain the basic concepts of how the Matrix works in the movie. In the movie, the Matrix represents the average persons’ view of reality, i.e. day-to-day life events, the 9 to 5 daily schedule, whatever you like to call it. Essentially, it’s a set of “rules,” in the movie, set down by the computers. It is noteworthy, however, that the matrix is not real but within the context of the movie, it can be considered as a massive multiplayer simulation where different subject (people) from different backgrounds interact with each other. Even though the matrix is this emulation that projects to you the daily grind, you can’t know if you are connected to the matrix, right now for instance. You cannot know whether anything outside of your mind is true. That the only thing that you can be 100% sure of is that your mind exists and that it’s thinking the thoughts that you are thinking. Everything else can be, or rather is false.

Descartes’ evil demon being is thoroughly exploited in The Matrix movie as the A.I. (artificial intelligence) that implants a virtual reality on human’s brains, “A.I. – you mean Artificial Intelligence?” (Neo). Just as Descartes realized in his Meditations that the series of sensations in his dreams were vivid enough to end up convincing him the dreams were “real,” the humans who are plugged into the Matrix are not able to tell that their sensations are indeed false, and are created artificially instead of them arising naturally from actual experiences. It is not until Neo is unplugged from the Matrix, he, too, has no idea that his life is, in fact, a virtual reality. Just like Descartes, Neo eventually learns that he can’t accept things at first without analyzing them, and to question the existence of even those things, such as chairs, that seem mostly real. The chair example, for instance, is present in the movie when Morpheus is making Neo, who his at the Construct, aware of what reality really is and how do you define it, “If you’re talking about what you can feel, what you can smell, what you can taste and see, then real is simply electrical signals interpreted by your brain” (Morpheus). It is noteworthy that Descartes stated, “perceive so clearly that there exist no certain marks by which the state of waking can ever be distinguished from sleep.” This statement matches what Neo felt in the Matrix; he felt as that he could not tell the difference between what is a dream and what is a reality.

Let us suppose that Descartes is watching the movie The Matrix and he states the following, “Even if it turns out that the world Neo has been living is not real, but just a part of a Matrix, Neo’s existence is not challenged. This is because of his concurrent thoughts and his phenomenological perceptions,” I would agree with his statement about the movie because of a series of factors that touches upon the contents of one’s consciousness that extend the domain of certainty. In the movie, the proposition of Cogito ergo sum can also be associated with Neo, he apparently thinks, and therefore is. Nevertheless, it’s not entirely clear just what “he

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