By Janeth Norfleete Day
The subject of this article is that via integrating conventional old equipment of interpretation with more moderen literary and sociological tools, it really is attainable to suggest an alternate knowing of the nature and position of the Samaritan lady in John four. The contents contain a survey of the interpretative culture in regards to the Samaritan girl within the church's exegesis, in creative renderings, and in literary compositions from the Patristic interval until eventually the fashionable period. The paintings concludes with the author's substitute interpretation, which proposes a pious Samaritan lady as opposed to the normal immoral one. the quantity can be invaluable as a version for a man-made method of biblical interpretation that makes use of either historic and extra modern tools. also, it demonstrates one attainable street through which biblical and theological students can perform interdisciplinary stories.
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Extra info for The Woman at the Well: Interpretation of John 4:1-42 in Retrospect and Prospect (Biblical Interpretation Series)
Sample text
117 Kvsar, 29; Talbert, 112. 118 Boers, 16Iff. 1,3 AS THE CHURCH INTERPRETED IIER 35 view. Paul 1)uke and Gail O ' D a y , who emphasize the irony in the woman's encounter with Jesus, are significant a m o n g these interpreters. O ' D a y discusses how the irony of the conversation gives the revelation ofJesus' supernatural knowledge an added impact for the reader. Both the woman and the reader are surprised, hut for different reasons: the woman, by Jesus' knowledge of the truth; the reader both by the truth itself and by Jesus' ability to discern i t .
52v. 39 AS THE CHURCH INTERPRETED IIER 23 another subject. Calvin, by contrast, refutes these ideas and commends her religious zeal: "Some have the mistaken idea that the woman finds the rebukes disagreeable and hateful and cunningly changes the conversation. O n the contrary . . having been informed about her sin [she] wants to be taught generally about the pure worship of G o d . " 6 5 From this point on in Calvin's commentary, the woman is more kindly treated. Having been overcome by Jesus' compassion, she now teaches by her example.
Her journey to spiritual illumination progresses as she perceives Jesus to be a prophet and asks him her most pressing religious question. T h e question about the p r o p e r place of worship is not a diversionary tactic on her part, but a c o m m e n d able action, especially surprising in a woman. According to Aquinas, we should admire the w o m a n ' s diligence and attention: for women are considered curious and unproductive, and not only unproductive, but also lovers of ease (1 T i m 5), whereas she [the Samaritan woman] did not ask Christ about worldly affairs, or about the future, but about the things of God, in keeping with the advice, "Seek first the kingdom of G o d " (Matt 6:33).
