Hope and Testing

The texts from the Roman Catholic Lectionary today encourage us to act in faith and dialogue with the people at our well about a fulfilling life.

The Living Water

The Reading from the Book of Exodus presents Water from the Rock

* [17:7] Massah…Meribah: Hebrew words meaning, respectively, “the place of the test” and “the place of strife, of quarreling.” (Exodus, CHAPTER 17 | USCCB, n.d.)

Psalm 95 calls the people to praise and worship God

* [Psalm 95] Twice the Psalm calls the people to praise and worship God (Ps 95:1–2, 6), the king of all creatures (Ps 95:3–5) and shepherd of the flock (Ps 95:7a, 7b). The last strophe warns the people to be more faithful than were their ancestors in the journey to the promised land (Ps 95:7c–11). This invitation to praise God regularly opens the Church’s official prayer, the Liturgy of the Hours. (Psalms, PSALM 95 | USCCB, n.d.)

The Reading from the Letter of Paul to the Romans proclaims Faith, Hope, and Love

* [5:1–11] Popular piety frequently construed reverses and troubles as punishment for sin; cf. Jn 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. Through faith one benefits personally from this pardon or, in Paul’s term, is justified. The ultimate aim of God is to liberate believers from the pre-Christian self as described in Rom 1–3. Since this liberation will first find completion in the believer’s resurrection, salvation is described as future in Rom 5:10. Because this fullness of salvation belongs to the future it is called the Christian hope. Paul’s Greek term for hope does not, however, suggest a note of uncertainty, to the effect: “I wonder whether God really means it.” Rather, God’s promise in the gospel fills believers with expectation and anticipation for the climactic gift of unalloyed commitment in the holy Spirit to the performance of the will of God. The persecutions that attend Christian commitment are to teach believers patience and to strengthen this hope, which will not disappoint them because the holy Spirit dwells in their hearts and imbues them with God’s love (Rom 5:5). (Romans, CHAPTER 5 | USCCB, n.d.)

The Gospel of John presents Jesus encounter with The Samaritan Woman.

* [4:4] He had to: a theological necessity; geographically, Jews often bypassed Samaria by taking a route across the Jordan.

* [4:5] Sychar: Jerome identifies this with Shechem, a reading found in Syriac manuscripts.

* [4:9] Samaritan women were regarded by Jews as ritually impure, and therefore Jews were forbidden to drink from any vessel they had handled.

* [4:10] Living water: the water of life, i.e., the revelation that Jesus brings; the woman thinks of “flowing water,” so much more desirable than stagnant cistern water. On John’s device of such misunderstanding, cf. note on Jn 3:3.

* [4:11] Sir: the Greek kyrios means “master” or “lord,” as a respectful mode of address for a human being or a deity; cf. Jn 4:19. It is also the word used in the Septuagint for the Hebrew ’adônai, substituted for the tetragrammaton YHWH.

* [4:20] This mountain: Gerizim, on which a temple was erected in the fourth century B.C. by Samaritans to rival Mount Zion in Jerusalem; cf. Dt 27:4 (Mount Ebal = the Jews’ term for Gerizim).

* [4:23] In Spirit and truth: not a reference to an interior worship within one’s own spirit. The Spirit is the spirit given by God that reveals truth and enables one to worship God appropriately (Jn 14:16–17). Cf. “born of water and Spirit” (Jn 3:5).

* [4:25] The expectations of the Samaritans are expressed here in Jewish terminology. They did not expect a messianic king of the house of David but a prophet like Moses (Dt 18:15).

* [4:26] I am he: it could also be translated “I am,” an Old Testament self-designation of Yahweh (Is 43:3, etc.); cf. Jn 6:20; 8:24, 28, 58; 13:19; 18:5–6, 8. See note on Mk 6:50.

* [4:27] Talking with a woman: a religious and social restriction that Jesus is pictured treating as unimportant.

* [4:35] ‘In four months… ’: probably a proverb; cf. Mt 9:37–38.

* [4:36] Already: this word may go with the preceding verse rather than with Jn 4:36.

* [4:39] The woman is presented as a missionary, described in virtually the same words as the disciples are in Jesus’ prayer (Jn 17:20). (John, CHAPTER 4 | USCCB, n.d.)

Rev. Larry Gillick, SJ comments on the Readings today.

A Spring of Water Welling up to Eternal Life

Don Schwager quotes “The Living Water of the Spirit,” by John Chrysostom, 347-407 AD.

Sometimes Scripture calls the grace of the Spirit "fire," other times it calls it "water." In this way, it shows that these names are not descriptive of its essence but of its operation. For the Spirit, which is invisible and simple, cannot be made up of different substances... In the same way that he calls the Spirit by the name of "fire," alluding to the rousing and warming property of grace and its power of destroying sins, he calls it "water" in order to highlight the cleansing it does and the great refreshment it provides those minds that receive it. For it makes the willing soul like a kind of garden, thick with all kinds of fruitful and productive trees, allowing it neither to feel despondency nor the plots of Satan. It quenches all the fiery darts of the wicked one. (HOMILIES ON THE GOSPEL OF JOHN 32.1) (Schwager, n.d.)

Friar Jude Winkler comments on the readings today.

The Word Among Us Meditation is on Exodus 17:3-7.

An Illusion of Separateness

Fr. Richard Rohr, OFM, explores a broad definition of the word “sin”:

We seek the Wisdom and Calm of the Spirit to engage the people on our journey about our “living water” that is our faith in Christ.

References

Exodus, CHAPTER 17 | USCCB. (n.d.). Daily Readings. Retrieved March 8, 2026, from https://bible.usccb.org/bible/exodus/17?3 

John, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved March 8, 2026, from https://bible.usccb.org/bible/john/4?5 

Psalms, PSALM 95 | USCCB. (n.d.). Daily Readings. Retrieved March 8, 2026, from https://bible.usccb.org/bible/psalms/95?1 

Romans, CHAPTER 5 | USCCB. (n.d.). Daily Readings. Retrieved March 8, 2026, from https://bible.usccb.org/bible/romans/5?1 

Schwager, D. (n.d.). A Spring of Water Welling up to Eternal Life. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 8, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Grace and Mercy

The texts from the Roman Catholic Lectionary today challenge us to assess the limits we place in our response with mercy to the people and situations that bring us an opportunity to extend grace to others. 

"While still a long way off"

The Reading from the Prophet Micah is a prayer that God will care for the people as in ancient days.

* [7:14–17] A prayer that God will care for the people as in ancient days (v. 14) is answered (vv. 15–17) when the Lord promises to do marvelous things. The nations shall be afraid and turn to the Lord.

* [7:18–20] The final lines of the book contain a hymn of praise for the incomparable God, who pardons sin and delights in mercy. Thus the remnant, those left after the exile, is confident in God’s compassion and in the ancient promises sworn to the ancestors. (Micah, CHAPTER 7 | USCCB, n.d.)

Psalm 103 praises God for personal benefits and mercy toward all the people.

* [Psalm 103] The speaker in this hymn begins by praising God for personal benefits (Ps 103:1–5), then moves on to God’s mercy toward all the people (Ps 103:6–18). Even sin cannot destroy that mercy (Ps 103:11–13), for the eternal God is well aware of the people’s human fragility (Ps 103:14–18). The psalmist invites the heavenly beings to join in praise (Ps 103:19–22). (Psalms, PSALM 103 | USCCB, n.d.)

The Gospel of Luke presents The Parable of the Lost Son.

* [15:1–32] To the parable of the lost sheep (Lk 15:1–7) that Luke shares with Matthew (Mt 18:12–14), Luke adds two parables (the lost coin, Lk 15:8–10; the prodigal son, Lk 15:11–32) from his own special tradition to illustrate Jesus’ particular concern for the lost and God’s love for the repentant sinner. (Luke, CHAPTER 15 | USCCB, n.d.)

Carol Zuegner comments that too often, she judges herself and others by making comparisons and ranking who is best and who needs work. Who is deserving and who is not. God loves each of us for the person we are right now, with our warts, our sins, our challenges. The road to forgiveness is always there, as it was for the prodigal son. Even if we get lost along the way, we can still find our way back. The door is open.

I often feel that I don’t measure up, that I am broken, but I am reminded that God wants me to come as I am. The door is open, and love is always there. I know God wants me to feel that love and then pass that along. To be the older brother and celebrate the return of the prodigal son. I know I will still struggle with the what-about-me, but I can work on letting go of those comparisons and rankings. I pray that my heart can be open and loving, to celebrate others as I know God the Father celebrates me. (Zuegner, n.d.)

Don Schwager quotes “Life through death,” by Augustine, Bishop of Hippo, 354-430 A.D.

"Did you make it possible for yourselves to merit God's mercy because you turned back to him? If you hadn't been called by God, what could you have done to turn back? Didn't the very One Who called you when you were opposed to Him make it possible for you to turn back? Don't claim your conversion as your own doing. Unless He had called you when you were running away from Him, you would not have been able to turn back." (Commentary on Psalm 84, 8) (Schwager, n.d.)

Friar Jude Winkler comments that in Micah the idea is presented that Israel will be able to shepherd flocks in the lands of the pagans as a restoration. The strength of God is measured in forgiveness and compassion. These are not weak virtues but require strength especially when undeserved. The idea of sin as contagion is held among the religious leaders of Israel and Jesus tells of the “Prodigal”, meaning generous, father who has compassion as one who undeservedly forgives. Consider the rudeness of seeking inheritance before the father dies. Friar Jude wonders when the son goes to father to ask for forgiveness, is he really sorry or is he seeking food from the father? Jewish custom would have allowed the father to be less forgiving but the father is waiting to forgive in true mercy without evidence of true contrition. The elder brother is upset and maybe self-interested in his diminishing inheritance. Friar Jude reminds us that God rejoices when sinners return. He is just waiting like the Prodigal Father.

The Word Among Us Meditation on Luke 15:1-3, 11-32 invites us to look again at the father. Yes, he embraces his long-lost son and throws a party for him. But right away he notices his other son’s absence and goes looking for him. He pleads with him to join the celebration. He listens patiently as the son expresses his anger and disgust. But then he urges him to soften his heart. He assures him, “You are here with me always; everything I have is yours” (Luke 15:31). He insists on speaking of his younger son as “your brother” (15:32), urging his older son to seize the good and join the joy.

Whether you identify with the older son or the younger son, God is inviting you to come to him and join the feast at his table. Whether you’ve wandered far from your heavenly Father and are returning or you have served him for years, he is inviting you to join him in the rejoicing.

“Father, thank you for your grace and mercy. Where would I be without it?” (Meditation on Luke 15:1-3, 11-32, n.d.)

Fr. Richard Rohr, OFM, introduces writer and activist adrienne maree brown who connects our ability to practice restorative justice to our individual capacity for resilience in the face of harm. We cannot practice collectively what we have not practiced in our own lives and personal relationships.

Your work is to break the cycle of punishment in any room you hold….

Restoration can be a transformative, healing act in a community…. Transformative justice is a way of moving into accountability, deepening relationship, clarifying boundaries, and opening the way for more collective possibilities….

Practice transformative justice in your closest relationships. Choose patience, communication, mediation, curiosity, boundaries, and uprooting harm over cancellation, public humiliation, ghosting people, or other methods of disposing of people. The more you practice it personally, the more you will be able to support others through it politically and collectively. (Rohr, 2026)

We seek the understanding of the Spirit to process the frequent response that contradicts Jesus' Way, demonstrated by the father of the sons, with an attitude that we get what we deserve in our wandering away from acceptable behaviour.

References

Luke, CHAPTER 15 | USCCB. (n.d.). Daily Readings. Retrieved March 7, 2026, from https://bible.usccb.org/bible/luke/15?1 

Meditation on Luke 15:1-3, 11-32. (n.d.). Word Among Us. Retrieved March 7, 2026, from https://wau.org/meditations/2026/03/07/1513881/ 

Micah, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved March 7, 2026, from https://bible.usccb.org/bible/micah/7?14 

Psalms, PSALM 103 | USCCB. (n.d.). Daily Readings. Retrieved March 7, 2026, from https://bible.usccb.org/bible/psalms/103? 

Rohr, R. (2026, March 6). An All-Embracing Love — Center for Action and Contemplation. CAC.org. Retrieved March 7, 2026, from https://cac.org/daily-meditations/an-all-embracing-love/  

Schwager, D. (n.d.). Father, I Have Sinned against Heaven and You. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved March 7, 2026, from https://www.dailyscripture.net/daily-meditation/ 

Zuegner, C. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved March 7, 2026, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-march-7-2026