3rd Sunday of Lent, Cycle A


1st Reading: Exodus 17:3-7

The Water from the Rock
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[3] But the people thirsted there for water, and the people murmured against Mo-
ses, and said, "Why did you bring us up out of Egypt, to kill us and our children
and our cattle with thirst?" [4] So Moses cried to the LORD, "What shall I do with
this people? They are almost ready to stone me." [5] And the LORD said to Mo-
ses, "Pass on before the people, taking with you some of the elders of Israel;
and take in your hand the rod with which you struck the Nile, and go. [6] Behold,
I will stand before you there on the rock at Horeb; and you shall strike the rock,
and water shall come out of it, that the people may drink." And Moses did so, in
the sight of the elders of Israel. [7] And he called the name of the place Massah
and Meribah, because of the faultfinding of the children of Israel, and because
they put the Lord to the proof by saying, "Is the LORD among us or not?"

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Commentary:

17:1-7. The severity of desert life (notably hunger and thirst) leads God to help
the Israelites in various ways, all of them full of theological implications. The mi-
racle of the manna, which was preceded by that of the water which Moses made
drinkable (15:22-25), is followed by a new work of wonder to do with water: Mo-
ses causes water to flow from a rock. This happened at Rephidim, probably what
is now Wadi Refayid, some 13 km (8 miles) from Djebel Mfisa.

17,1-7. 광야에서의 생활의 혹독함(특히 비고픔과 목마름)은 하느님께서 다양한 
방식들로 이스라엘의 자손들을 도와줌에 이르게 하는데, 그들 모두는 신학적 의미들로 
가득차 있습니다. 모세가 마실 수 있도록 만들었던 물에 대한 기적(탈출기 15,22-25)이 
선행하였던(was preceded by), 만나의 기적(the miracle of manna)은, 다음과 같은, 
물과 관련한 경이로움이라는 새로운 위업이 뒤따르게 됨을 가집니다(is followed by): 
모세는 물이 바위로부터 흘러나오록 초래합니다. 이러한 사건은 르피딤(Rephidim)에서 
발생하였는데, 이 장소는, 아마도, Djebel Mfisa 로부터 약 13킬로미터(8마일) 떨어진, 
지금의 와디 레파이드(Wadi Refayid)라는 장소일 것입니다.

The sons of Israel's faith in God and in Moses has been strengthening little by lit-
tle; but they often doubt whether God is there at all (v. 7). They begin to murmur
and to seek proofs of his presence: have they been brought out of Egypt to die,
or to attain salvation? The water which Moses causes to come out of the rock is
a further sign to bolster their faith. This episode names two places -- Meribah,
which in popular etymology means "contention", "dispute", "lawsuit", and Mas-
sah, which is "proof', "test", "temptation". Many biblical passages recall this sin
( cf. Deut 6: 16; 9:22-24; 33:8; Ps 95:8-9), even adding that Moses himself lacked
faith and struck the rock twice (cf. Num 20:1-13; Deut: 32:51; Ps 106:32). Lack of
trust in the goodness and power of God means tempting God and it is a grave sin
against faith -- even more so in the case of Moses, who had experienced God's
special love and who ought to have given good example. When man meets some
contradiction or some difficulty he cannot immediately solve, his faith may waver
but he should never doubt, because "if deliberately cultivated, doubt can lead to
spiritual blindness" ("Catechism of the Catholic Church", 2088).

하느님과 모세에 대한 이스라엘의 자손들의 믿음은 조금씩 굳세어져 왔습니다만, 
그러나 그들은 가끔 하느님께서 도대체 우리 가운데에 계실까 하는 의심을 합니다(제7절). 
그들은 다음과 같이 불평하고 그리고 당신의 현존에 대한 증거들을 찾기 시작합니다: 
그들이 이집트로부터, 죽기 위하여, 혹은 구원을 획득하기 위하여, 데려나와졌던 것인가? 
모세가 바위로부터 나오도록 초래하는 물은 그들의 믿음을 북돋우는 한 개의 한층 더한 
표징(sign)입니다. 이러한 에피소드는 다음의 두 장소들에 이름을 붙입니다: 민간에 
널리 퍼진(popular) 어원에 있어 "다툼(contention)", "논쟁(dispute)", "소송(lawsuit)"을 
뜻하는 므리바(Meribah), 그리고 "증거(proof)", "시험(test)", "유혹(temptation)"을 뜻하는 
마싸(Massah). 다수의 성경 구절들은, 심지어 모세 자신도 믿음이 결핍되어 그리하여 
바위를 두 번씩이나 쳤다고 덧붙여 말하면서 (민수 20,1-13; 신명 32,51; 시편 106,32), 
이러한 죄(sin)를 상기합니다 (신명 6,16; 9,22-24; 33,8; 시편 95,8-9를 참조하라). 
하느님의 선함 및 힘에 대한 믿음의 결여는 하느님을 시험하는 것을 뜻하며 그리고 
이것은 믿음에 반하는 중죄이며, 이것은, 하느님의 특별한 사랑을 이미 경험하였던 
그리하여 좋은 모범(good example)을 제공하여야만 하였던, 모세의 경우에 있어 더욱 
더 그러합니다. 사람이 자신이 즉시 해결할 수 없는 어떤 반대(contradiction) 혹은 
어려움을 만날 때에, 그의 믿음은 흔들릴(waver) 수도 있을 것이나 그러나 그는 결코 
의심하여서는 아니되는데, 이는 "만약에 고의적으로 경작된다면, 의심은 영적 눈먼 
상태로 이끌 수 있기 때문입니다" ["가톨릭 교회 교리서(Catechism of the Catholic 
Church)", 제2088항].

There is a rabbinical tradition which says that the rock stayed with the Israelites
throughout their sojourn in the desert; St Paul refers to this legend when he says
"the Rock was Christ" (1 Cor 10:4). On the basis of biblical references to the won-
drous nature of waters (cf. Ps 78:15-16; 105:4; Wis 11:4-14) the Fathers said this
episode prefigures the wonderful effects of Baptism: "See the mystery: 'Moses' is
the Prophet; the rod is the word of God; the priest touches the rock with the word
of God, and water flows, and the people of God drink" (St Ambrose, "De Sacra-
mentis", 8, 5, 1, 3).

이 바위가 광야에서 그들의 여행 전반에 걸쳐 이스라엘의 자손들과 함께 머물렀다고 
말하는 라삐 전통(a rabbinical tradition) 한 개가 있으며, 그리고 성 바오로(St. Paul)는, 
그가 "그 바위가 그리스도이셨습니다" (1코린토 10,4) 라고 말할 때에, 바로 이 구전
(口傳), egend)에 대하여 언급합니다. 물들의 경이로운 본성(nature)에 대한 성경의 언급에 
근거하여 (시편 78,15-16; 105,4; 지혜 11,4-14를 참조하라) 교부들은 이 에피소드가 
세례의 경이로운 효능들을 예표한다고 다음과 같이 말하였습니다: "다음과 같은 신비를 
보라: '모세'는 그 예언자(the Prophet)이며, 그리고 막대기는 하느님의 말씀이고, 
그리고 사제는 하느님의 말씀으로써 바위를 치며, 그리하여 물이 흘러나오고, 그리하여 
하느님의 백성이 마신다" [밀라노의 성 암브로시오(St Ambrose, 340-397년), 
"De Sacramentis", 8, 5, 1, 3]. 

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번역자 주: 여기를 클릭하면, 다해 사순 제3주일 제2독서(1코린토 10,1-6.10-12)에 대한 
나바르 성경 주석서의 해설(영문 및 우리말 번역문)을 읽을 수 있다.
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2nd Reading: Romans 5:1-2, 5-8

Reconciliation Through Christ's Sacrifice, the Basis of our Hope
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[1] Therefore, since we are justified by faith, we have peace with God through our
Lord Jesus Christ. [2] Through Him we have obtained access to this grace in
which we stand, and we rejoice in our hope of sharing the glory of God. [5] And
hope does not disappoint us, because God's love has been poured into our hearts
through the Holy Spirit who has been given to us. [6] While we were yet helpless,
at the right time Christ died for the ungodly. [7] Why, one will hardly die for a righ-
teous man--though perhaps for a good man one will dare even to die. [8] But God
shows his love for us in that while we were yet sinners Christ died for us.

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Commentary:

1-5. In this very moving passage God helps us see "the divine interlacing of the
three theological virtues which form the backing upon which the true life of every
Christian man or woman has to be woven" (St. J. Escriva, "Friends of God", 205).
Faith, hope and charity act in us in turn, causing us to grow in the life of grace.
Thus, faith leads us to know and be sure of things we hope for (cf. Hebrews 11:1);
hope ensures that we shall attain them, and enlivens our love of God; charity, for
its part, gives us energy to practise the other two theological virtues. The definitive
outcome of this growth in love, faith and hope is the everlasting peace that is of
the essence of eternal life.

1-5. 바로 이 감동적인 단락에서 하느님께서는 우리가 다음을 보는 것을 도우십니다: 
"그 위에서 각 그리스도인 사람 혹은 여자의 참된 삶이 짜져야만 하는 후원(backing)을 
형성하는 세 개의 향주덕( the three theological virtues)들을 하느님께서 서로 엇갈리게 
짜심" [성, 호세마리아 에스크리바(St. J. Escriva), "Friends of God", 205]. 믿음(faith, 
신덕), 희망(hope, 망덕) 그리고 사랑(charity, 애덕)은, 우리로 하여금 은총의 삶 안에서 
성장하는 것을 야기하고자, 교대로(in turn) 우리 안에서 작용합니다(act). 따라서, 믿음
(faith, 신덕)은 우리가 희망하는 사물들을 알도록 그리하여 그들에 대하여 확신하도록 
(sure of) 우리를 인도하며(히브리 11,1 참조), 그리고 희망(hope, 망덕)은 우리가 
그들을 획득할 것임을 보증하고(ensures), 그리하여 하느님에 대한 우리의 사랑을 
활기있게 만들며, 그리고 사랑(charity, 애덕)은, 그 역할을 위하여, 다른 두 개의 
향주덕들을 실천하는 에너지(energy)를 우리에게 제공합니다. 애덕, 망덕 그리고 
신덕에 있어 이러한 성장의 결정적인 산출물(outcome)는 영원한 생명의 본질인 
항구적인 평화(everlasting peace)입니다.(*)

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(*) 번역자 주: 아래의 제6-11절의 해설에 대한 번역자 주를 필히 읽도록 하라.
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As long as we are in this present life we do have peace to some degree--but with
tribulation. Therefore, the peace attainable in this life does not consist in the con-
tentment of someone who wants to have no problems, but rather in the resolute-
ness full of hope ("character") of someone who manages to rise above suffering
and stays faithful through endurance. Suffering is necessary for us, because it is
the normal way to grow in virtue (cf. James 1:2-4; 1 Peter 1:5-7); that is why it is
providential (cf. Philippians 1:19; Colossians 1:24) and leads to joy and happi-
ness (1 Thessalonians 1:6).

우리가 지금 현재의 삶에 있는 한 우리는 평화(peace)를 어느 정도에까지, 그러나 
시련(tribulation)과 함께,  정말 가집니다. 그러므로, 이 세상의 삶 안에서 획득될 수 
있는 평화는 아무런 문제들도 가지지 않기를 원하는 어떤 자(someone)의 흡족함
(contentment)을 주된 부분으로 가지고 있는 것이 아니라, 오히려 고통받음(suffering) 
위로 일어나고 그리고 인내를 통하여 충실한 채로 머무르는(stays faithful) 것을 
이럭저럭 해낸 어떤 자(someone)의 희망(hope)으로 충만한 굳은 결심(resoluteness)
["윤리적 특징(character)"]을 주된 부분으로 가지고 있습니다. 고통받음은 우리에게 
필요한데, 왜냐하면 고통받음은 덕(virtue)에 있어 성장하기 위한 정상적인 방식
(the normal way)이며(야고보 1,2-4; 1베드로 1,5-7을 참조하라), 그리고 바로 이것이 
고통받음이 섭리적이고(providential) (필리피 1,19; 콜로새 1,24 참조) 그리고 기쁨
(joy)과 행복(happiness)으로 인도하는(1테살로니카 1,6) 이유이기 때문입니다.

"A person who hopes for something and strives eagerly to attain it is ready to
endure all kinds of difficulty and distress. Thus, for example, a sick person if he
is eager to be healthy, is happy to take the bitter medicine which will cure him.
Therefore, one sign of the ardent hope that is ours thanks to Christ is that we
glory not only in the hope of future glory, but also in the afflictions which we suf-
fer in order to attain it" (St. Thomas Aquinas, "Commentary on Romans, ad loc.").

"그 무엇에 대하여 희망하고 그리고 그것을 획득하기 위하여 열심히 노력하는 자는 
어려움 및 고통(distress)의 모든 종류들을 기꺼이 인내하고자 합니다. 따라서, 예를 
들어, 환자는, 그가 건강하게 되기를 열망한다면, 자신을 장차 치유할 더 쓴 약을 
기꺼이 먹습니다. 그러므로, 그리스도께 대한 우리들의 감사들인 열렬한 희망에 대한 
한 개의 표징(one sign)은 미래의 영광에 대한 희망뿐만이 아니라, 또한 이 영광을 
획득하기 위하여 우리가 고통받는 괴로움(afflictions)들을 우리가 자랑함(glory)에 
있습니다" [성 토마스 아퀴나스(St. Thomas Aquinas), "Commentary on Romans, 386"].

A person who lives by faith, hope and charity realizes that suffering is not some-
thing meaningless but rather is designed by God for our perfecting. Perfection
consists "in the bringing of our wills so closely into conformity with the will of
God that, as soon as we realize He wills anything, we desire it ourselves with all
our might, and take the bitter with the sweet, knowing that to be His Majesty's
will [...]. If our love is perfect, it has this quality of leading us to forget our own
pleasure in order to please Him whom we love. And that is indeed what happens"
(St. Teresa of Avila, "Book of Foundations", Chapter 5).

신덕(faith), 망덕(hope) 그리고 애덕(charity)으로 살아가는 한 인격(a person)은 
고통받음(suffering)이 의미가 없는 그 무엇이 아니라 오히려 우리가 완미하게 
되도록(for our perfecting) 하느님에 의하여 설계된 (is designed) 것임을 알아차립니다. 
완미(perfection)(*)는 다음을 주된 부분으로서 가지고 있습니다: "우리가 당신께서 
무엇이든 의도하심(wills)을 알아차리자 마자, 우리가 전력을 다하여 우리들 스스로 
완미를 욕망하는(desire), 그리하여, 폐하(즉 하느님)의 의지(His Majesty's will) [...]임을 
알면서, 단 것(the sweet)들과 함께 쓴 것(the bitter)들을 받아들이도록 하기 위하여, 
우리의 의지(wills)들을 하느님의 의지와의 부합(conformity)을 향하여 대단히 
가깝게 데려가는 것. 만약에 우리의 사랑(love)(**)이 완미하다면(perfect), 이 사랑은, 
우리가 사랑하는(love) 그분을 기쁘게 해 드리기 위하여, 우리의 고유한 즐거움을 
잊도록 우리를 인도하는 바로 그러한 특성을 가지고 있습니다. 그리고 바로 그것이 
정말로 발생하는 바입니다" [아빌라의 성녀 테레사(St. Teresa of Avila, 1515-1582년), 
"Book of Foundations", Chapter 5].

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(*) 번역자 주: 완미(perfection) 라는 용어의 가톨릭 그리스도교 신학적 정의
(definition)는 다음의 글에 있으니 반드시 필독하도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1094.htm 

(**) 번역자 주: 여기서 말하는 사랑(love)은, cupiditas(cupidity)가 아니라, 애덕
(charity, caritas)을 말한다. 아래의 제5절에 대한 해설  및 이 해설의 번역자 주를 
필독하라.
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5. The love which St. Paul speaks of here is, at one and the same time, God's
love for us--manifested in His sending the Holy Spirit--and the love which God pla-
ces in our soul to enable us to love Him. The Second Council of Orange, quoting
St. Augustine, explains this as follows: "To love God is entirely a gift of God. He,
without being loved, loves us and enabled us to love Him. We were loved when
we were still displeasing to Him, so that we might be given something whereby
we might please Him. So it is that the Spirit of the Father and the Son, whom we
love with the Father and the son, pours charity into our hearts" (Second Council
of Orange, "De Gratia", Canon 25; cf. St. Augustine, "In Ioann. Evang.", 102, 5).

5. 그것에 대하여 성 바오로(St. Paul)가 여기서 말하고 있는 사랑(love)은, 동시에
(at one and the same time), 당신께서 성령을 보내심 안에서 드러내어졌던, 우리에 
대한 하느님의 사랑(God's love for us) 그리고 우리로 하여금 당신을 사랑하는(love) 
것을 가능하도록 하기 위하여 하느님께서 우리의 영혼(soul) 안에 자리를 잡아 주시는
(places) 바로 그 사랑(love)을 말합니다. 히포의 성 아우구스티노(St. Augustine of 
Hippo, 354-430년)는 바로 이 사랑(this, 즉, 애덕)을 다음과 같이 설명합니다: 
"하느님을 사랑하는(love) 것은 전적으로(entirely) 하느님의 선물 한 개(a gift)입니다. 
당신께서는, 사랑받으심(being loved) 없이, 우리를 사랑하시며(loves) 그리하여 우리로 
하여금 당신을 사랑하는(love) 것을 가능하게 하셨습니다(enabled). 바로 그것에 의하여 
우리가 당신을 기쁘게 할, 그 무엇(something)이 우리에게 주어질 수 있도록 하시고자, 
우리는, 우리가 여전히 당신을 불쾌하게 하고(unpleasing) 있을 때에, 사랑받게 되었던 
것입니다(were loved). 그래서, 우리가 성부 및 성자와 함께 사랑하는(love) 성부와 
성자의 영(the Spirit)께서 우리의 심장(hearts)들 안쪽에 애덕(charity, 사랑)을 쏟아 
부으십니다(pours)." [제2차 오랑주 공의회(Second Council of Orange), "은총(De 
Gratia)", Canon 25; cf. St. Augustine, "In Ioann. Evang.", 102, 5].(*)

-----
(*) 번역자 주: 
(1) 제2차 오랑주 공의회(Second Council of Orange), "은총(De Gratia)", Canon 25은 
다음에 있는 라틴어본 Denzinger(DS) 제395항과 영어본 Denzinger(DS) 제198항에 
기록되어 있다:
http://www.clerus.org/bibliaclerusonline/de/enk.htm 라틴어본 DS 395
http://www.clerus.org/bibliaclerusonline/de/enk.htm 영어본 DS 198

그리고 임의의 라틴어본 DS 항에 대응하는 영어본 DS 항을 손쉽게 찾아 보는 방식은 
다음의 글의 부록에 자세하게 안내되어 있다:
http://ch.catholic.or.kr/pundang/4/soh/956.htm

 (2) 이성적 피조물들에 있어, 애덕(charity, caritas)이라는 용어의 가톨릭 그리스도교 
정의(definition)를 제대로 올바르게 이해하기 위하여, 우리는 애덕(charity)이라고 
불리는 사랑(love)에 배타적으로 상반되는 또 다른 종류의 사랑(love)의 개념을 나타내는 
"애덕이 아닌 사랑(cupiditas, cupidity)" 이라는 용어의 가톨릭 그리스도교 신학적 
의미 혹은 정의(definition)를 또한 정확하게 올바르게 이해할 필요가 있다. 이에 
대하여서는 다음의 글을 반드시 필독하도록 하라:
http://ch.catholic.or.kr/pundang/4/soh/1153.htm 

(3) 사랑(love)의 정의(definition)에 대한 글들은 다음에 있으니 또한 필독하라:
http://ch.catholic.or.kr/pundang/4/soh/intro2concept_of_love.htm 
----- 

6-11. The friendship which reigned in paradise between God and man was foll-
owed by the enmity created by Adam's sin. By promising a future redeemer, God
once more offered mankind his friendship. The scale of God's love for us can be
seen in the "reconciliation " which the Apostle speaks about, which took place
on the Cross, when Christ did away with this enmity, making our peace with God
and reconciling us to him (cf. Eph 2:15-16).

6-11. 낙원(paradise)에서 하느님과 사람 사이에 널리 퍼져있었던(reigned) 우의
(friendship)는 아담의 죄에 의하여 창조된 적대감(enmity)이 뒤따름을 가졌습니다
(was followed by). 미래의 구속주 한 분(a future redeemer)을 약속하심으로써, 
하느님께서는 한 번 더 인류에게 당신의 우의를 제안하셨습니다(offered) (창세기 
3,15 참조). 우리에 대한 하느님의 사랑(God's love)의 규모(scale)는 이 사도가 
그것에 관하여 말하는 "화해(reconciliation)" 안에서 이해될 수 있는데, 이 화해는, 
그리스도께서 바로 이 적대감을 제거하셨던 때인, 십자가 위에서 발생하였으며, 
그 결과 [그리스도께서] 하느님과 우리의 평화를 마련하셨고 그리고 우리를 그분과 
화해시키셨습니다(reconciling)(에페소 2,15-16 참조).(*)

-----
(*) 번역자 주: "지상의 평화"가 그 열매인, 여기서 언급되고 있는 그리스도에 의한 
화해, 즉, "그리스도의 평화"에 대한 글은 다음에 있으니 또한 필독하라: 
http://ch.catholic.or.kr/pundang/4/soh/1402.htm 

예를 들어, 가톨릭 보편 교회 교도권이 수용한 성 아우구스티노(St. Augustine)의 
"평화(peace)" 라는 신학적 용어의 정의(definition)를 읽을 수 있다.
-----

The petition in the Our Father, "Forgive us our trespasses as we forgive those who
trespass against us", is an invitation to imitate the way God treats us, because by
loving our enemies "there shines forth in us some likeness to God our Father, who,
by the death of his Son, ransomed from everlasting perdition and reconciled to him-
self the human race, which before was most unfriendly and hostile to him " ("St
Pius V Catechism", IV, 14, 19).

주님의 기도(Our Father)에 있는, "저희에게 잘못한 이를 저희가 용서하오니 저희 죄를 
용서하시고" 라는 청원은 하느님께서 우리를 다루시는 방식을 본받으라는(imitate) 
한 개의 초대(an invitation)인데, 왜냐하면 우리의 원수들을 사랑함으로써 "당신의 
아드님의 죽음에 의하여, 이전에 당신께 가장 비우호적이었고(unfriendly) 그리고 
적대적이었던(hostile) 항구한 파멸(everlasting perdition)로부터 인류(the human 
race)를 되찾으셨고 그리고 당신 자신과 화해시키셨던, 성부 하느님과 어떤 비슷함
(likeness)이 우리 안에서 밖으로 빛을 낼(shines forth) 것이기 때문입니다" ["성 비오 
5세 교리서(St. Pius V Catechism)", IV, 14, 19].
　

Gospel Reading: John 4: 5-42

Jesus and the Samaritan Woman
-------------------------------------------------
[5] He (Jesus) came to a city of Samaria, called Sychar, near the field that Jacob
gave to his son Joseph. [6] Jacob's well was there, and so Jesus, wearied as He
was with His journey, sat down beside the well. It was about the sixth hour.

[7] There came a woman of Samaria to draw water. Jesus said to her, "Give Me
a drink." [8] For His disciples had gone away into the city to buy food. [9] The
Samaritan woman said to Him, "How is it that you, a Jew, ask a drink of me, a
woman of Samaria?" For Jews have no dealings with Samaritans. [10] Jesus an-
swered her, "If you knew the gift of God, and Who it is that is saying to you, 'Give
Me a drink,' you would have asked Him, and He would have given you living water."
[11] The woman said to Him, "Sir, You have nothing to draw with, and the well is
deep; where do You get that living water? [12] Are You greater than our father Ja-
cob, who gave us the well, and drank from it himself, and his sons, and his cat-
tle?" [13] Jesus said to her, "Every one who drinks of this water will thirst again,
[14] but whoever drinks of the water that I shall give him will never thirst; the wa-
ter I shall give him become in him a spring of water welling up to eternal life." [15]
The woman said to Him, "Sir, give me this water, that I may not thirst, nor come
here to draw."

[16] Jesus said to her, "Go, call your husband, and come here." [17] The woman
answered Him, "I have no husband." Jesus said to her, "You are right in saying,
'I have no husband.'; [18] for you have had five husbands, and he whom you now
have is not your husband; this you said truly." [19] The woman said to Him, "Sir,
I perceive that you are a prophet. [20] Our fathers worshipped on this mountain;
and you say in Jerusalem is the place where men ought to worship." [21] Jesus
said to her, "Woman, believe Me, the hour is coming when neither on this moun-
tain nor in Jerusalem will you worship the Father. [22] You worship what you do
not know; we worship what we know, for salvation is from the Jews. [23] But the
hour is coming and now is, when the true worshippers will worship the Father in
spirit and truth, for such the Father seeks to worship Him. [24] God is spirit, and
those who worship Him must worship Him in spirit and truth." [25] The woman
said to Him, "I know that the Messiah is coming (He who is called Christ); when
He comes, He will show us all things." [26] Jesus said to her, "I who speak to
you am He."

[27] Just then the disciples came. They marvelled that He was talking with a wo-
man, but none said, "What do you wish?" or, "Why are you talking with her?"
[28] So the woman left her water jar, and went away into the city, and said to the
people, [29] "Come, see a man who told me all that I ever did. Can this be the
Christ?" [30] They went out of the city and were coming to Him.

[31] Meanwhile the disciples besought Him, saying, "Rabbi, eat." [32] But He
said to them, "I have food to eat of which you do not know." [33] So the disciples
said to one another, "Has any one brought Him food?" [34] Jesus said to them,
"My food is to do the will of Him who sent Me, and to accomplish His work. [35]
Do you not say, 'There are yet four months, then comes the harvest'? I tell you,
lift up your eyes, and see how the fields are already white for harvest. [36] He
who reaps receives wages, and gathers fruit for eternal life, so that sower and
reaper may rejoice together. [37] For here the saying holds true, 'One sows and
another reaps.' [38] I sent you to reap that for which you did not labor; others
have labored, and you have entered into their labor."

[39] Many Samaritans from that city believed in Him because of the woman's tes-
timony, "He told me all that I ever did." [40] So when the Samaritans came to
Him, they asked Him to stay with them; and He stayed there two days. [41] And
many more believed because of His word. [42] They said to the woman, "It is no
longer because of your words that we believe, for we have heard ourselves, and
we know that this is indeed the Savior of the world."

*********************************************************************************************
Commentary:

4-5. There are two normal routes for going from Judea to Galilee. The shorter one
went through the city of Samaria; the other, which followed the Jordan, was lon-
ger. Jesus took the Samaria route, perhaps not just because it was shorter and
busier but also to have a chance of preaching to the Samaritans. When He was
approaching Samaria, near Sychar, the present-day El 'Askar, at the foot of
Mount Ebal, He met this Samaritan woman.

6. The Gospels, particularly St. John's, sometimes gives us a little bit of informa-
tion which seem irrelevant but really are not. Like us, Jesus did get tired, He nee-
ded to take regular rest, He felt hunger and thirst; but despite His tiredness He
does not waste an opportunity to do good to souls.

"Recollect yourselves and go over the scene again slowly in your minds. Jesus
Christ, "perfectus Deus, perfectus homo", is tired out from His travels and His
apostolic work. Perhaps there have been times when the same thing has hap-
pened to you and you have ended up worn out, because you have reached the
limit of your resources. It is a touching sight to see our Master so exhausted.
He is hungry too: His disciples have gone to a neighboring village to look for
food. And He is thirsty [...].

"Whenever we get tired--in our work, in our studies, in our apostolic endeavors
-- when our horizon is darkened by lowering clouds, then let us turn our eyes to
Jesus, to Jesus who is so good, and who also gets tired; to Jesus who is hungry
and suffers thirst. Lord, how well you make yourself understood! How lovable you
are! You show us that you are just like us, in everything but sin, so that we can
feel utterly sure that, together with you, we can conquer all our evil inclinations,
all our faults. For neither weariness nor hunger matters, nor thirst, nor tears ...
since Christ also grew weary, knew hunger, was thirsty, and wept. What is im-
portant is that we struggle to fulfill the will of our Heavenly Father, battling away
goodheartedly, for our Lord is always at our side" (St. J. Escriva, "Friends of
God", 176 and 201).

7. Jesus has come to save what was lost. He spares no effort in this mission.
The hostility between Jews and Samaritans was proverbial; but Jesus embraced
everyone, He loved all souls and He shed His blood for each and every person.
He begins His conversation with this woman, by asking a favor of her -- which
indicates God's great respect for us: here we have Almighty God asking a mere
creature to do Him a favor. "Give Me a drink": Jesus makes this request not just
to share His physical thirst but because His love made Him thirst for the salvation
of all men. When nailed to the cross He again said: "I thirst" (John 19:28).

9. The Samaritan woman's reply starts the dialogue and shows how well she is
responding to the action of grace in her soul: her readiness to talk to Christ, who
was a Jew, is the first stage in her change of heart. Later (verse 11), by taking a
real interest in what Christ is saying, she opens up further to God's influence. Her
religious feelings begin to revive ("our father Jacob": verse 12). Jesus rewards her
and she replies truthfully: "I have no husband" (verse 17, omitted); and, seeing
that Jesus has penetrated the intimacy of her conscience, she makes an act of
faith: "I perceive that You are a prophet" (verse 19).

10. As in His dialogue with Nicodemus, Jesus makes use of common expres-
sions, to get across teachings of a much deeper nature. Everyone knows from
experience that water is absolutely necessary for human life; similarly, the grace
of Christ is absolutely necessary for supernatural life. The water which can truly
quench man's thirst does not come from this or any other well: it is Christ's
grace, the "living water" which provides eternal life.

Once again, taking occasion of human interests and preoccupations, Jesus
awakes a desire for things supernatural; in the same way as He led St. Peter and
others away from their work as fishermen to involve them in the apostolic work of
being fishers of men, He leads the Samaritan woman away from her chore of
drawing water from the well to the point where she desires to find this better water
which wells up to eternal life (verse 14).

13-14. Our Lord's reply is surprising and really captures the woman's attention.
Here is something greater than Jacob, someone offering her water that will quench
her thirst once and for all. Christ is referring to the change worked in every person
by sanctifying grace, a share in God's own life, the presence of the Holy Spirit in
the soul, the great gift which those who believe in Him will receive.

We worry about the future, we are full of desires to be happy and at peace; a per-
son who receives our Lord and remains united to Him as a branch to the vine (cf.
John 15:4-5) will not only slake his thirst but become a well of living water (cf.
John 7:37-39).

16-19. Although the woman cannot yet realize the deep meaning of what He is
saying, Jesus uses her growing interest to reveal to her His divinity, little by little:
He shows that He knows about her life, the secrets of her heart; He can read her
conscience. In this way, He gives her enough to motivate her to make her first
act of faith: "I perceive that You are a prophet". Her conversion has begun.

20. The origin of the Samaritan people goes back to the period of the conquest
of Samaria by the Assyrians in the eight century before Christ (cf. 2 Kings 13:
24-31). They were foreigners who very quickly integrated with the Israelites in the
region. After the Babylonian captivity they tried to ally themselves with the Jews
for political reasons and to contribute to the rebuilding of the temple, but the Jews
would have none of them. From that time onwards the Jews and the Samaritans
were always hostile to each other (cf. Ezra 4:1ff; John 4:9).

On this occasion, the Samaritan woman, now fully aware that she is speaking
to someone of authority, asks our Lord one of the key questions affecting the re-
ligious life of the two peoples: where was the right place to offer worship to God;
the Jews held that only Jerusalem would do; whereas the Samaritans claimed
that the shrine erected on Mount Gerizim was also legitimate (they based their
claim on some passages in the Pentateuch: cf. Genesis 12:7; 33:20; 22:2).

21-24. Jesus not only answers the question but takes advantage of it to confirm
the value of the teachings of the prophets and thereby reaffirm revealed truth: the
Samaritans are in the dark about many of God's plans because they do not ac-
cept any revelation not found in the first five books of Sacred Scripture, that is,
in the Law of Moses; the Jews, on the other hand, are much nearer the truth be-
cause they accept the whole of the Old Testament. But both Samaritans and
Jews need to open themselves to the new Revelation of Jesus Christ. With the
coming of the Messiah, whom both peoples are awaiting, and who is the true
dwelling-place of God among men (cf. John 2:19), the new, definitive, Alliance
has begun; and neither Gerizim nor Jerusalem count any more; what the Father
wishes is for all to accept the Messiah, His Son, the new temple of God, by
offering Him a form of worship which comes right from the heart (cf. John 12:1;
2 Timothy 2:22) and which the Spirit of God Himself stirs people to render (cf.
Romans 8:15).

This is why the Church's solemn Magisterium teaches that through Baptism we
become true worshippers of God: "By Baptism men are grafted into the paschal
mystery of Christ; they die with him, are buried with Him, and rise with Him. They
receive the spirit of adoption as sons 'in which we cry, Abba, Father' (Romans 8:
15) and thus become true adorers as the Father seeks" (Vatican II, "Sacrosanc-
tum Concilium", 6).

25-26. This is the last stage in the Samaritan woman's conversion: she has come
from acknowledging her sins to accepting the true teaching about worshipping the
Father in spirit and truth. But she still has to recognize Jesus as the Messiah; on
this subject she simply confesses her ignorance. Seeing that she is favorably dis-
posed, Jesus explicitly reveals that He is the Messiah: "I who speak to you am
He".

These words of our Lord are especially significant: He declares that He is the
Messiah, and He uses words--'I...am He"--which evoke the words Yahweh used
to reveal Himself to Moses (cf. Exodus 3:14) and which on Jesus' lips indicate a
revelation not only of His messiahship but also of His divinity (cf. John 8:24, 28,
58; 18:6).

27. "During the course of His life on earth, Jesus our Lord had all manner of insults
heaped upon Him and was mistreated in every way possible. Remember the way
it was rumored that He was a trouble-maker and how He was said to possessed
(cf. Matthew 11:18). At other times, demonstrations of His infinite Love were deli-
berately misinterpreted, and He was accused of being a friend of sinners (cf. Mat-
thew 9:11).

"Later on He, who personified penance and moderation, was accused of haunting
the tables of the rich (cf. Luke 19:7). He was also contemptuously referred to as
"fabri filius" (Matthew 13:55), the carpenter's son, the worker's son, as if this were
an insult. He allowed Himself to be denounced as a glutton and a drunkard....He
let His enemies accuse Him of everything, except that He was not chaste. On
this point He sealed their lips, because He wanted us to keep a vivid memory of
His immaculate example--a wonderful example of purity, of cleanliness, of light,
of a love that can set the whole world on fire in order to purify it.

"For myself, I always like to consider holy purity in the light of our Lord's own be-
havior. In practicing this virtue, what refinement He showed! See what St. John
says about Jesus when "fatigatus ex itinere, sedebat sic super fontem" (John 4:
6), wearied as He was from the journey, He was sitting by the well. [...]

"But tired though His body is, His thirst for souls is even greater. So when the
Samaritan woman, the sinner, arrives, Christ with His priestly heart turns eagerly
to save the lost sheep, and He forgets His tiredness, His hunger and His thirst.

Our Lord was busy with this great work of charity the Apostles came back from
the village, and they "mirabantur quia cum muliere loquebatur" (John 4:27), they
were astonished to find Him taking to a woman alone. How careful He was! What
love He had for the beautiful virtue of holy purity, that virtue which helps us to be
stronger, more manly, more fruitful, better able to work for God, and more capa-
ble of undertaking great things!" (St. J. Escriva, "Friends of God", 176).

28-30. Grace brings about an amazing change in this woman. Now her whole thin-
king centers around Jesus; she forgets what brought her to the well' she leaves
her pitcher behind her and goes off to the town to tell people about her discovery.
"The Apostles, when they were called, left their nets; this woman leaves her wa-
ter jar and proclaims the Gospel, calling not just one person but influencing the
whole city" (St. John Chrysostom, "Hom. on St. John", 33). Every genuine con-
version is necessarily projected towards others, in a desire to have them share
in the joy of encountering Jesus.

32-38. Our Lord uses the occasion to speak about a spiritual form of food--doing
the will of God. He has just brought about the conversion of a sinful woman and
His spirit feels replete. The conversion of souls must be the Apostles' food also,
and the food of all those who through priestly ordination are sacramentally asso-
ciated with Christ's ministry (cf. 1 Corinthians 4:9-15; 2 Corinthians 4:7-12; 11:
27-29). Apostolic work sometimes means sowing, with no apparent results, and
sometimes reaping where others sowed. The Apostles will reap what was gene-
rously sown by the patriarchs and prophets and especially by Christ. And they
in their turn must prepare the ground, with the same generosity, so that others
can later reap the harvest.

32-38. 우리의 주님께서는 이 기회를, 하느님의 뜻/의지를 행함이라는, 양식의 영적 
형식 한 개(a spiritual form of food)에 관하여 말씀하시기 위하여 사용하십니다. 
당신께서는 한 명의 죄 있는 여인의 회심/윤리적 변화(conversion)를 방금 초래하셨으며 
그리하여 당신의 영혼은 가득 참(replete)을 느끼십니다. 영혼들의 회심/윤리적 변화(the 
conversion of souls)는 또한 사도들의 양식이여야 하고 그리고 사제 서품(priestly 
ordination)을 통하여 그리스도의 사역에 성사적으로 결합된 자들 모두의 양식이어야 
합니다 (1코린토 4,9-15; 2코린토 4,7-12; 11,27-29 참조). 사도들로부터 이어오는 
일(Apostolic work)은 때로는, 아무런 또렷한 결과들 없이, 씨뿌리는 것, 그리고 때로는 
다른 이들이 씨뿌렸던 곳에서 수확하는 것을 의미합니다. 사도들은 장차, 이스라엘 민족의 
선조(patriarchs)들과 예언자들에 의하여 그리고 특히 그리스도에 의하여 관대하게 이미 
씨뿌려진 바를, 수확할 것입니다. 그리고 그들은 자기 차례가 되어(in their turn), 다른 
이들이 이후에 수확을 거둬들일 수 있도록, 동일한 관대와 함께, 그 땅/바탕(the ground)을 
준비하여야 합니다. 

But it is not only ministers who have this apostolic role: all the faithful are called
to take part in the work of apostolate: "Since all Christians have different gifts they
should collaborate in the work of the Gospel, each according to his opportunity,
ability, charism and ministry; all who sow and reap, plant and water, should be
one so that 'working together for the same end in a free and orderly manner' they
might together devote their powers to the building up of the Church (Vatican II,
"Ad Gentes", 28).

그러나 바로 이러한 사도들의 역할을 하는 자들은 오로지 사역자들 만이 아니며, 열심신자들 
모두는 다음과 같이 사도직(apostolate)의 일에 참가하도록 부름을 받고 있습니다: 

"모든 그리스도인들은 서로 다른 선물들을 받기에 그들은, 각자 자신의 기회, 능력(ability), 
은사/카리스마(charism) 그리고 직무(ministry)에 따라, 이 복음(the Gospel)의 일에 
반드시 협조하여야 하며, 그리하여 씨뿌리고 그리고 수확하는, 심고 물을 주는, 자들 
모두는 '한 자유롭고 질서있는(orderly) 방식으로 동일한 끝(end))을 위하여 함께 일함으로써' 
그들이 교회를 쌓아 올림(building up) 쪽으로 자신들의 힘들을 함께 바치기(devote) 
위하여 반드시 하나(one)가 되어야 합니다." [제2차 바티칸 공의회(Vatican II),  
"만민에게(Ad Gentes)", 제28항].

39-42. This episode shows a whole evangelization process at work, beginning
with the Samaritan woman's enthusiasm. 

39-42. 바로 이 에피소드는, 사마리아 여인의 열의(enthusiasm)와 함께 시작하는,  
작동하고 있는(at work) 한 개의 전체적 복음화(evangelizztion) 과정을 보여줍니다. 

"The same thing happens today with those who are outside, who are not Christians: 
they receive tidings of Christ through Christian friends; like that woman, they learn 
of Christ through the Church; then they come to Christ, that is, they believe in 
Christ through this report, and then Jesus stays two days among them and many 
more believe, and believe more firmly, that He indeed is the Savior of the world" 
(St. Augustine, "In Ioann. Evang.", 15, 33).

"동일한 일이, 바깥에 있는 자들, 그리스도인들이 아닌 자들을 상대로(with), 오늘 
다음과 같이 발생합니다: 그들은 그리스도인 벗들을 통하여 그리스도에 대한 
소식(tidings)들을 받아들이고, 그리고 바로 이 여인처럼, 그들은 교회를 통하여 
그리스도에 대하여 배우며, 그런 다음에 그들은 그리스도 쪽으로 옵니다. 즉, 
그들은 [교회가 제공하는] 바로 이러한 기록(report)을 통하여 그리스도 쪽으로 
믿으며(believe in), 그리고 그런 다음에 예수님께서 그들 사이에 이틀 동안 머무시고 
그리하여 그분께서 정말로 이 세상의 구세주이심을, 더 많은 이들이 믿고, 그리고  
더 확고하게 믿습니다." [성 아우구스티노(St. Augustine), "In Ioann. Evang.", 15, 33] 


*********************************************************************************************
Source: "The Navarre Bible: Text and Commentaries". Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States. We encourage readers to purchase
The Navarre Bible for personal study. See Scepter Publishers for details.


[참고: 이 파일은 저서명 "가톨릭 교회의 말씀 전례에 따른 성경공부 해설서"(엮은이: 소순태, 
출판사: 가톨릭출판사)의 각주의 연장으로 마련되었습니다. 그리고 본문 중의 우리말 번역문에 
대한 저작권은 엮은이에게 있으며, 본문 중의 우리말 번역문들을 복사하여 가져가는 것을
허락하지 않습니다.]