October 6

John 2-4 (biblegateway.com)

Signs and Living Water

After Jesus calls His first disciples and begins teaching with authority, His ministry moves into public acts and personal encounters. John 2–4 showcases the early signs of Jesus’ ministry, revealing both His divine power and His invitation to eternal life.

John 2 – The Wedding at Cana and the Temple Cleansing

John’s account of Jesus’ public ministry (John 1:19–12:50) is often called “the Book of Signs,” because John had a special interest in the role that signs played in revealing Jesus’ relationship with the Father. Traditionally, seven miracles have been isolated as being particular “signs” for John: transformation of water into wine (2:1–11), healing of an official’s son (4:46–54), cure of a paralytic at the Pool of Bethesda (5:1–15), the feeding of the 5,000 (6:1–15), walking on the sea (6:16–21), healing a blind man (ch. 9), and raising Lazarus (ch. 11).

John 2 opens with the account of the wedding at Cana in Galilee, where Jesus, His mother, and His disciples were invited (v. 1–2). This setting emphasizes both His humanity and the role of communal celebrations in Jewish life, showing that Jesus participated fully in ordinary human experiences. The narrative begins “on the third day,” which links the preceding text, His encounter with Nathanael (1:43–51), with a chronological tie, continuing John’s detailed chronology of Jesus’ early ministry.

Cana was a village in the hills of Galilee. Its exact location is disputed, but the best site seems to be that of Khirbet Qana, about nine miles north of Nazareth. It was a Roman-era village situated on a major trade route from Ptolemais to Magdala. Archaeological excavations there have revealed substantial Roman potsherds, confirming habitation during the first century and providing historical context for this significant event.

At the wedding in Cana, when the wine ran out, Mary noticed the problem and brought it to Jesus, demonstrating both her compassion for the hosts and her quiet confidence in His power (v. 3). Weddings in Jesus’ day were weeklong community celebrations, and running out of wine was not merely inconvenient, it was a public embarrassment and a breach of the strong cultural expectation of hospitality.

Jesus’ response, “Woman, what does this have to do with me? My hour has not yet come” (v. 4), may sound distant to modern ears, yet it reflects His unwavering submission to the Father’s timing. He would not act out of human urgency but according to divine purpose. His address, “Woman,” was a courteous form of respect in that culture, affirming that His words, though firm, carried no hint of dishonor toward His mother.

Despite Jesus’ initial response, Mary instructs the servants, “Do whatever He tells you” (v. 5), demonstrating both her faith in His authority and the importance of obedience in witnessing God’s work. Mary likely did not fully understand what He would do, nor was she asking for a miraculous sign; she hoped her Son could help solve the immediate problem. Yet her response shows submission and trust: she recognized that Jesus, though her son, acted under God’s authority, and she encouraged others to obey Him.

This moment reminds believers that even when God’s plans are not fully understood, faith and obedience allow His work to be accomplished, and that Christ’s messianic mission is guided solely by the Father’s timing, not human expectation.

Jesus then commanded the servants to fill six stone water jars used for Jewish purification rites with water. When they drew some out, it had miraculously become wine (v. 6–10). Each jar held twenty to thirty gallons, making this an abundant provision. It was customary to serve the best wine first, since guests, after drinking freely, would be less likely to notice when inferior wine was later served. Yet when the master of the banquet tasted the wine, unaware of its source, he was astonished at its superior quality. He remarked that it was even better than what had been served at the beginning, reversing the usual custom and revealing the excellence of what Jesus had provided.

The incident is brought to a close by stressing the fact that this was the first of the miraculous signs (11). Note that John uses the word signs, whereas the synoptic gospels prefer to speak of wonders and mighty works. A sign always points to some deeper truth beyond itself, and often reveals God's glory.

This miracle, witnessed only by His disciples, the servants, and likely Mary, reveals both the compassion and divine authority of Jesus. Even before His public ministry was fully underway, He honored a simple human need with extraordinary grace. Mary’s faith-filled confidence in her Son reflects the posture believers are called to take in trusting God’s power even when His timing or methods are not yet clear. The transformation of water into wine points to the abundance and joy of the new covenant Jesus came to bring. It reminds us that what He provides is not merely sufficient but it's surpassing, as God’s best, revealed in His Son, far exceeds anything human effort could ever produce.

After the wedding at Cana, Jesus went down to Capernaum, a city on the northwest shore of the Sea of Galilee, making it His home base during His ministry (v. 12). Capernaum was strategically located on major trade routes, had a Roman garrison, and a synagogue, making it an important hub in the region. From there, He traveled to Jerusalem to celebrate the Passover, a festival commemorating God’s deliverance of Israel from Egypt, which drew thousands of Jewish pilgrims every year (v. 13). The festival reminded Israel of God’s faithfulness, and the city, elevated above the surrounding land, became the religious and political center of Palestine.

Upon entering the temple, Jesus found the Court of the Gentiles filled with merchants selling animals for sacrifice and money changers exchanging currency (v. 14–16). While these services were meant to aid pilgrims, the system had become corrupt, and profit had overtaken worship. The exchange rates were often exorbitant, and animals were sometimes rejected or overpriced, turning the house of God into a marketplace.

In righteous anger, Jesus made a whip of cords, overturned the tables, and drove them out, declaring, “Take these things away; do not make my Father’s house a house of trade” (v. 15–16). This zeal was not uncontrolled rage but a demonstration of righteous indignation against irreverence and exploitation. Jesus’ actions signified His authority over the temple and His commitment to spiritual purity and reverent worship.

There has been much debate about whether there were one or two cleansings, since the synoptic gospels place the event at the end of Jesus’ ministry. It is generally supposed that John has brought it forward for symbolic purposes. But it is not impossible that there may have been another cleansing after some two or three years. The specific time references here would be in support of that. But John seems more concerned with deeper meanings in the events of Jesus’ ministry and arranges his material to highlight them.

The Jewish leaders, either authorities or merchants, demanded a sign to justify His actions (v. 18). Jesus responded, “Destroy this temple, and in three days I will raise it up” (v. 19–21). They misunderstood Him, thinking He meant the physical temple, which had been under Herod the Great’s extensive renovation for forty-six years (v. 20). Jesus, however, referred to His body, foreshadowing His death and resurrection, the ultimate act that would confirm His authority and inaugurate the new covenant. Even His disciples did not understand the saying at first; its true meaning would only be illuminated after the resurrection (v. 22; Luke 24:25-27).

During this Passover, Jesus performed other miraculous signs, likely healings, which drew many to believe in Him (v. 23). Yet He did not fully entrust Himself to them, recognizing that belief based on signs alone was superficial (v. 24-25). Jesus, as the Son of God, knew the hearts of men and discerned the depth of their faith, seeing beyond outward appearances to their true intentions.

John 2 closes with two powerful demonstrations of who Jesus is and what He came to do. At the wedding in Cana, He quietly revealed His glory by turning water into wine, leading His disciples to believe in Him. Later, in Jerusalem, Jesus cleansed the temple, driving out those who turned His Father’s house into a marketplace. His actions revealed His zeal for true worship and His authority over the temple itself. When the Jews demanded a sign, Jesus pointed to His death and resurrection: “Destroy this temple, and in three days I will raise it up." His body, not the physical building, is now the true dwelling place of God.

Together, these events show both the compassion and the authority of Christ. He brings new life, yet also calls for holiness. He transforms what is ordinary into something sacred and purifies what has been corrupted. For the believer, John 2 invites us to trust Jesus’ power to change what is empty and to submit to His authority to cleanse what is impure.

Additionally, many believed in His name because of the signs He performed, yet Jesus knew the hearts of all people. True faith is not based merely on miracles but on a personal trust in who He is.

John 3 – Nicodemus and the New Birth

These next verses introduce three typical interviews in chapters 3 and 4: Nicodemus the Pharisee, the Samaritan woman, and the royal official at Cana (probably a Gentile). In other words, these three persons represented the Jews, the Samaritans, and the Gentiles, in short, the world he came to save.

John 3 opens with Nicodemus, a Pharisee and a member of the Jewish ruling council, coming to Jesus at night (v. 1–2). His nighttime visit suggests both caution and curiosity; he seeks understanding from Jesus while avoiding public scrutiny. Nicodemus acknowledges that Jesus is a Teacher sent from God, noting the miraculous signs that accompany His ministry. Yet, titles like “Rabbi” and “Teacher” reveal Nicodemus’ incomplete comprehension of His identity. This encounter sets the stage for a profound conversation about spiritual truth, demonstrating that knowledge of God requires more than respect for His works; it requires a transformed heart.

Nicodemus represented the best of Israel’s religious leadership. As a Pharisee and member of the Sanhedrin, the seventy-member ruling council responsible for religious decisions and civil oversight under Roman authority, he was well-positioned to understand theology and law. Other Sanhedrin members, such as Joseph of Arimathea (19:38) and Rabbi Gamaliel (Acts 5:34–39; 22:3), are also portrayed favorably in the New Testament. Nicodemus would later rebuke the Pharisees for condemning Jesus without hearing Him (7:50–51) and assist Joseph of Arimathea in Jesus’ burial (19:39–40).

Jesus immediately responds to Nicodemus by declaring that no one can see the kingdom of God unless they are “born again” or “born from above” (v. 3). The Greek word anōthen carries both meanings, emphasizing that entrance into God’s kingdom requires a spiritual transformation, not reliance on heritage, position, or human effort. Nicodemus, however, misunderstands, interpreting the statement in purely physical terms (v. 4). His confusion illustrates the radical nature of Jesus’ teaching: the kingdom is personal rather than national, spiritual rather than ethnic, and its entrance is based on repentance and new birth, not on external credentials.

Jesus clarifies that this new birth comes “by water and the Spirit” (v. 5), further explaining that “flesh gives birth to flesh, but the Spirit gives birth to spirit” (v. 6). In other words, human effort can only produce natural life, but spiritual life must come from God’s Spirit.

Since Jesus wanted to help Nicodemus understand His teaching, He used language that was familiar to him. Coming soon after John the Baptist’s ministry, Jesus was likely referring to John’s message of repentance symbolized by baptism with water and the promise of the One who would baptize with the Holy Spirit (1:31–33). This connection shows that the new birth involves both repentance and faith in response to God’s call, and transformation through the indwelling power of the Holy Spirit.

Finally, Jesus likens the Spirit’s work to the wind (pneuma, the same word used for both “wind” and “Spirit” in Greek, v. 8). The wind cannot be controlled or predicted, yet its effects are undeniable. In the same way, the Spirit works mysteriously and powerfully, unseen yet producing visible transformation in those who are born of Him. Just as no one controls their physical birth, no one controls their spiritual birth; it is wholly a work of God’s grace through the Spirit. This truth would have confronted Nicodemus with the need to move beyond external religion to a Spirit-given, inner renewal.

Nicodemus, still perplexed, asks how this spiritual transformation could possibly take place (v. 9). Jesus responds with gentle rebuke: as the teacher of Israel, likely a formal title, Nicodemus should have recognized these truths from the Scriptures. The Old Testament repeatedly spoke of God’s promise to give His people a new heart and a new spirit. The prophets declared that in the coming age, the Spirit would be poured out, bringing renewal and life. Nicodemus, an expert in the Law, should have understood that salvation is not merely external conformity but God’s sovereign work of inner transformation by His Spirit.

Jesus continues by contrasting His own testimony with the unbelief of Israel’s leaders (v. 11). Nicodemus’ ignorance is not merely personal; he represents the broader rejection of divine truth by the nation. Jesus speaks with certainty (“we speak of what we know, and we testify to what we have seen”), yet His witness, like that of the prophets before Him, is rejected. If Nicodemus cannot grasp the “earthly things,” truths about new birth explained through simple, earthly analogies, how could he possibly comprehend “heavenly things” such as the mysteries of the Trinity, the Incarnation, or Christ’s coming exaltation (v. 12)?

Jesus then emphasizes His unique authority to speak of heavenly realities (v. 13). No human being has ever ascended into heaven to gain access to God’s counsels and then returned to reveal them. The one exception is Jesus Himself, the Son of Man, who descended from heaven in the Incarnation and would one day ascend in glory. As the divine Son, eternally in fellowship with the Father, He alone bridges heaven and earth and is fully qualified to disclose the mysteries of salvation.

Jesus points Nicodemus to the necessity of His being “lifted up” (v. 14–15). Just as Moses lifted the bronze serpent in the wilderness so that the Israelites, under judgment, could look in faith and be healed (Num. 21:4–9), so also the Son of Man must be lifted up on the cross. John uses this phrase with a purposeful double meaning: it speaks of the crucifixion, where Jesus bore the curse of sin, but also of His exaltation in resurrection and ascension (cf. John 8:28; 12:32–33). What seemed like humiliation was in fact God’s plan of victory.

In this way, eternal life is granted not through religious heritage, human effort, or deeper knowledge, but through looking to Christ in faith. Just as the Israelites trusted God’s provision in the wilderness, so sinners today must trust in the crucified and risen Savior. Salvation is God’s gift, received by believing in Him who was lifted up for us.

This leads directly into John 3:16, where the gospel is declared in its clearest form. God’s love for the world is revealed in the giving of His one and only Son, offered for the salvation of all. Eternal life is not earned by works, human effort, or religious status, but is received by faith, trusting in Christ alone. This faith is not mere intellectual agreement but a living, active trust that leads to repentance and obedience. In this way, John 3:16 stands as the heart of the gospel message, showing that salvation is both a gift of God’s grace and the invitation to enter into a relationship with Him through believing in the crucified and risen Christ.

Jesus then explains the consequence of rejecting Him: those who do not believe are already under judgment (v. 18). Choosing not to follow Him is not a neutral choice; it shows a rejection of God’s truth. People who reject the light prefer darkness because it hides their wrongdoing and protects them from facing their sin. The light exposes what is wrong and challenges people to change, which makes some uncomfortable or defensive (v. 19-20).

By contrast, those who embrace the light demonstrate that their actions reflect God’s truth (v. 21). Living in the light is not just knowing what is right; it shows in how we think, speak, and act. Believers allow God’s truth to guide their decisions, influence their behavior, and shape their character. Jesus emphasizes that the light brings life, revealing what is real and good, while darkness only conceals sin and leads to judgment. Choosing the light means trusting Him and letting His truth transform our hearts and lives.

The chapter concludes with John the Baptist reaffirming his role as a witness, not the Messiah (v. 22–30). John’s disciples and Jesus’ disciples were both active in baptizing, and large crowds were coming to hear and observe their ministries (v. 22). John was careful to clarify that his purpose was not to draw attention to himself but to point others to the one who was greater than he, Jesus, the Messiah (v. 23–24).

John explained that his own role was temporary and subordinate: he was sent to prepare the way, to witness to the light, and to help people recognize the Savior (v. 26–27). He likened himself to the friend of the bridegroom, rejoicing at the bridegroom’s voice and exalting Him, for his joy was complete in seeing Jesus’ ministry flourish (v. 29–30). This emphasis shows the heart of John’s ministry: humility, witness, and pointing others to Christ rather than to himself. This is summarized in his statement: “He must increase, but I must decrease.” John’s example reminds us that the growth of God’s kingdom matters far more than personal recognition.

Application for believers: our role is to point others to Christ, not ourselves. Pride, jealousy, or competitiveness have no place in genuine discipleship. Like John, we should rejoice when Jesus is lifted up, even if it means our own prominence diminishes. God’s kingdom grows when Christ is exalted and human ambition takes a backseat, and this is the hallmark of faithful, humble service.

The closing section of John 3 shifts from John the Baptist to the testimony of John, the Evangelist (v. 31-36). John, the Evangelist, concludes this section by emphasizing the supremacy of Jesus, building on John the Baptist’s testimony. Jesus has come from heaven, and His words carry authority far beyond any human teacher, whose understanding is limited by earthly boundaries (v. 31). What Jesus speaks comes from intimate knowledge of the Father, gained through eternal communion, and yet mankind often rejects this truth (v. 32). Those who receive His testimony confirm that God is faithful and true (v. 33).

Unlike the Old Testament prophets, who received the Spirit for limited purposes, Jesus is uniquely empowered by the Spirit without measure (v. 34), giving Him perfect knowledge and authority to reveal God fully to humanity. The Father has entrusted all things into His hand (v. 35).

This passage also makes clear the eternal consequences of our response to Jesus. Those who believe in Him have eternal life (v. 36), life that begins now, as a present reality, not merely a future hope. To trust Christ is to enter into the life of God Himself, a life that transforms, sustains, and carries us into eternity. Those who reject Him remain under God’s wrath (v. 36), experiencing both present and future judgment.

John 3 brings us to the very heart of redemption. Jesus reveals that entrance into God’s kingdom requires a new birth, a spiritual transformation freely offered by God’s grace and received through personal faith, not through human effort or religious heritage, but by the renewing work of the Holy Spirit. This new life is a divine act of regeneration, as mysterious as the wind yet unmistakable in its effect. The invitation of the gospel is clear: whoever chooses to believe in the Son has eternal life.

At the heart of this chapter stands the most familiar truth in Scripture: “For God so loved the world, that He gave His only begotten Son.” God’s love is both sacrificial and universal in provision, extending grace to all, but effective only for those who willingly respond in faith. Faith is more than acknowledgment, it is a trusting surrender that receives the Son as Savior and Lord. But belief is not neutral; the gospel divides light from darkness. Jesus declared that the Light has come into the world, and each person must choose either to step into that light or remain hidden in unbelief. Genuine faith produces transformed living, those born of the Spirit walk in truth and display the evidence of divine renewal.

John the Baptist’s closing testimony captures the heart of discipleship: “He must increase, but I must decrease.” Christ alone is the One who comes from above, speaks the words of God, and gives the Spirit without measure. To receive Him is to receive life; to reject or turn away from Him is to remain under judgment. Thus, John 3 calls us to respond in faith, continue in obedience, and live under Christ’s Lordship. The One lifted up on the cross now offers eternal life to all who look to Him in faith, a call as urgent and as gracious today as it was to Nicodemus that night.

John 4 – Jesus and the Samaritan Woman

John 4 opens with Jesus leaving Judea and traveling through Samaria on His way to Galilee (v. 1–4). The passage highlights His intentional decision to pass through Samaria, a route many Jews avoided because of longstanding hostility between Jews and Samaritans. Stopping at Jacob’s well in Sychar, Jesus shows His willingness to engage with people personally, meeting them in the normal settings of life (v. 5–6). This moment sets the stage for a significant revelation of His mission, showing that the offer of salvation is not limited by race, gender, or social standing, but is extended to all who will believe.

A Samaritan woman comes to draw water, and Jesus initiates a conversation with her by asking for a drink (v. 7–9). His request surprises her because Jews typically had no dealings with Samaritans, and men did not usually speak publicly with women. The woman’s reaction reflects both the cultural and religious barriers that separated their peoples. Yet through this simple request, Jesus begins to reveal a greater spiritual truth: that human need goes beyond the physical, and that He alone can satisfy the deeper thirst of the soul.

He introduces the concept of “living water,” a gift from God that satisfies the deepest human need and leads to eternal life (v. 10–14). This living water points to the work of the Holy Spirit, who brings spiritual renewal, sustenance, and ongoing transformation to those who believe. As the conversation continues, Jesus demonstrates His divine knowledge by revealing the Samaritan woman’s personal life, including her marital history (v. 16–18). By confronting her with details about her relationships, He exposes the deeper issues of relational brokenness and spiritual need.

The woman responds honestly, acknowledging her situation, and Jesus affirms her response. His goal is not to condemn or shame her but to lead her into self-examination and repentance, opening the way for transformation. This encounter illustrates that true worship and faith must be rooted in honesty, humility, and recognition of one’s condition before God. Though initially defensive, the woman is drawn into a deeper discussion as Jesus redirects her focus from past mistakes to the promise of new life in God, demonstrating that God’s grace and spiritual renewal are always available, regardless of one’s past.

Jesus teaches that true worship is not defined by a specific place, ritual, or human tradition, but by a personal, Spirit-led relationship with God (v. 19–24). Worship in the Spirit involves allowing God to shape our hearts, guide our actions, and influence our daily lives, rather than simply performing external ceremonies. Worship in truth requires honesty before God, acknowledging our need for Him, trusting His promises, and responding with obedience. Jesus emphasizes that God is seeking worshipers who are sincere and genuine, whose devotion flows from an inner transformation rather than outward forms.

He also clarifies that salvation and access to God come through the Jewish Messiah, the fulfillment of God’s covenant promises and the One through whom all nations are blessed (v. 22). When He identifies Himself as the Messiah (v. 25–26), He reveals both His identity and His mission, inviting the woman to respond in faith and receive the living water that only He can give. By revealing Himself as the source of this life-giving water, Jesus invites all who believe to enter into a relationship with God that is personal, transformative, and aligned with His truth. Moved by this encounter, she leaves her water jar and goes into the city to share the news about Jesus, demonstrating the natural response of faith and testimony (v. 28–30).

As the disciples returned, they urged Jesus to eat. He gave them a surprising response: “My nourishment comes from doing the will of Him who sent Me, not merely from food” (v. 32–34). Though He experienced physical hunger, His true satisfaction was in accomplishing God’s work. This teaches that spiritual priorities and obedience to God outweigh even our most basic physical needs.

Using the metaphor of sowing and reaping, He encouraged His disciples to recognize the spiritual harvest ready around them. Just as farmers wait months between planting and harvesting, the coming of the Messiah created a unique time when sowing and reaping overlapped, revealing fields already ripe for spiritual harvest (v. 35). Jesus explained that His followers had the privilege of gathering this harvest, bringing people to faith and eternal life (v. 36–38). While others, including Old Testament prophets and John the Baptist, had prepared the way, the disciples were now called to participate directly in reaping the results of that labor.

Through the testimony of the woman, many Samaritans came to believe in Jesus. He remained with them for two full days, teaching, ministering, and revealing God’s truth through personal engagement (v. 39–42). After this time in Samaria, where many had come to faith, Jesus continued north into Galilee (v. 43). Yet John reminds us of Jesus’ own words, that a prophet receives little honor in his own country (v. 44). Though the Galileans welcomed Him, their interest was often shallow, focused more on the signs and wonders they had witnessed than on genuine, obedient faith (v. 45).

In Cana, the same place where He had turned water into wine, a royal official from Capernaum came to Him, desperate for the healing of his dying son (v. 46–47). Though the man pleaded earnestly, Jesus addressed the larger issue of the tendency of some to seek miraculous signs as the basis for belief (v. 48). Still, the official’s faith was tested; he had to trust Jesus’ word alone when He declared, “Your son will live” (v. 49–50).

As the man returned home, his servants met him with the news that his son had recovered at the very hour Jesus had spoken (v. 51–52). This undeniable confirmation strengthened his faith, and he and his entire household came to believe in Christ (v. 53). John notes that this was the second sign Jesus performed in Galilee, quietly yet powerfully demonstrating God’s authority and the importance of trusting His Word (v. 54).

John 4 highlights the reach of Jesus’ ministry and the personal nature of His mission. His encounter with the Samaritan woman at the well demonstrates that God’s salvation transcends social, cultural, and ethnic barriers. Jesus offers “living water,” eternal life, to anyone who will receive it. This gift is available to all, yet it requires a personal response of faith. The woman’s confession and testimony illustrate how encountering Christ transforms hearts and leads to active witness.

The chapter also emphasizes worship in spirit and truth. True worship is not about ritual, location, or human tradition; it is a heartfelt response to God, made possible through Christ. Those who receive the living water of Jesus are drawn into a relationship with God that is both personal and ongoing, empowered by the Spirit.

John 4 reminds believers that the mission of Christ calls us to faithful engagement and testimony. Like the woman at the well, we are invited to recognize our need for Him, receive His life-giving grace, and share His message with others. God’s love is universal, His offer of salvation is free, yet each person must respond. The One who spoke to a woman in Samaria continues to speak today, calling the spiritually thirsty to drink deeply of His eternal life.

Conclusion

In John 2–4, we witness the transforming power of Jesus, both in His authority over the physical world and in His encounter with human hearts. At Cana, He turns water into wine, revealing that He brings abundance, joy, and the fulfillment of God’s promises. In cleansing the temple, He shows zeal for true worship, reminding us that God desires hearts fully devoted to Him rather than empty rituals.

His conversation with Nicodemus in John 3 unveils the profound truth of spiritual rebirth: we cannot enter God’s kingdom through effort or heritage, only through surrender to the Spirit and faith in Christ. And at Jacob’s well, Jesus meets the Samaritan woman, offering living water that satisfies the deepest thirst and transcends social, ethnic, and moral barriers, calling all people into life-giving fellowship with God.

The theological truth: Jesus is the source of new life, the fulfillment of God’s promises, and the only one who can satisfy the longings of the human heart.

Our application: we are invited to be born again, to pursue worship that pleases God, and to offer His living water to others through our words and deeds. Yet there is also a challenge: like Nicodemus, will we cling to our own understanding and pride, or will we step into the humility of spiritual rebirth? Like the Samaritan woman, will we leave behind old fears, sins, and prejudices to fully embrace Christ and His mission?

Jesus continues to stand at the well, calling each of us to drink deeply, to live fully in His grace, and to bring the hope of God’s kingdom to a world parched for truth. The question remains: will we respond to His invitation, or will we turn away, leaving our deepest thirst unquenched?