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SOIF

C'est souvent une souffrance, et parfois une torture, dans l'Orient sec et brûlé (Ex 15:23-27 17:1,6, Jug 15:18, Am 8:11-13, Sag 11:4,8, etc.) ; elle accompagne aussi la faim (De 28:48, Ps 107:5, Esa 29:8 32:6,1Co 4:11,2Co 11:27 etc.).

Prophètes et croyants voient dans ce besoin physique impérieux l'image des besoins de l'âme : la « soif de Dieu » (Ps 42:3, Esa 55:1, Sir 24:21 51:24), qui trouve en lui son apaisement (Esa 41:17 48:21 49:10 etc.).

Jésus approfondit cet enseignement : ce besoin même de l'âme altérée et affamée de justice est une condition de son propre bonheur (Mt 5:6) ; il le développe pour la Samaritaine auprès du puits (Jn 4:13 et suivants), pour les Galiléens après le miracle des pains, à propos de sa chair et de son sang aliment et breuvage spirituels (Jn 6:35,53,63), pour la foule de la fête des Tabernacles à Jérusalem (Jn 7:37 et suivants).

Son incarnation l'ayant rendu semblable à ses frères (Heb 2:17 4:15), il a connu lui-même les tourments de la soif ; mais il y a vu en même temps l'image de réalités spirituelles : quand il demande à boire à la femme de Sichar, cette demande correspond à la « demande » du Père cherchant de vrais adorateurs (Jn 4:23) ; sur la croix, lorsqu'il éprouve la torture de la soif, torture réelle comme le prouve l'intervention compatissante des soldats (Jn 19:28 et suivants), il en fait du même coup une allusion à la situation d'un psalmiste (Ps 69:22) et la déclaration symbolique du tourment infini de son âme tournée vers l'Éternel.

(Pour d'analogues leçons sous-jacentes quand il eut faim, cf. Mt 4:2 21:18 et suivants)

D'avance, il s'est identifié avec tous les misérables, altérés, affamés, vers lesquels il a dirigé l'amour actif de ses fidèles (Mt 25:35,42, cf. Pr 25:21, Ro 12:20). Son disciple inspiré annonce que dans le ciel toute âme altérée recevra l'eau vive (Ap 7:16 21:6 22:17)

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