A Woman Jesus Can Teach

It showed the interactions between Jesus and women in the Bible and gave a great dipiction of how as women, we can be taught and we can follow Jesus. Apr 08, Melissa rated it really liked it. It was a very informative book. It gave me insight into the women Jesus had interaction with. I enjoyed learning more about the historical and cultural practices of the New Testament times and the women highlighted in this book. Beth rated it it was amazing Apr 15, Donna rated it it was amazing Aug 06, Brianna rated it really liked it May 13, Carmen Arriaga Bermudez rated it it was amazing Oct 27, Brenda rated it it was amazing Nov 28, Bbeilby rated it really liked it Jun 19, DL Zimmermann rated it it was amazing Feb 10, Marissa rated it liked it Sep 01, Chiyun Yang rated it it was amazing Feb 12, Dawn rated it really liked it Sep 08, Brenda rated it it was amazing Nov 20, Angelia Canady rated it it was amazing Jan 12, Ann Drew rated it it was amazing Sep 24, Christine rated it really liked it Sep 15, Christiana rated it really liked it Oct 22, Kay Wilcots rated it it was amazing Mar 16, SP rated it really liked it Feb 14, Annette rated it it was amazing Oct 12, Stephanie rated it really liked it Jul 29, Denise Lowe rated it really liked it Apr 07, Gabrielle Bugg rated it it was amazing Oct 27, Victoria rated it really liked it Jun 15, Therese rated it liked it Oct 16, Frank Stagg and classicist Evelyn Stagg , [4] the synoptic Gospels of the canonical New Testament [5] contain a relatively high number of references to women.

Evangelical Bible scholar Gilbert Bilezikian agrees, especially by comparison with literary works of the same epoch. These writers claim that examples of the manner of Jesus are instructive for inferring his attitudes toward women and show repeatedly how he liberated and affirmed women. By word or deed he never encouraged the disparagement of a woman.

The gospels of the New Testament, written toward the last quarter of the first century AD, often mention Jesus speaking to women publicly and openly against the social norms of the time. He writes about Christianity from a Middle Eastern cultural view. He finds evidence in several New Testament passages that Jesus had women disciples. For whoever does the will of my Father in heaven is my brother, and sister, and mother.

Bailey argues that according to Middle Eastern customs, Jesus could not properly have gestured to a crowd of men and said, "Here are my brother, and sister, and mother. Therefore, the disciples standing before him were composed of men and women. The Gospels record several instances where Jesus reaches out to "unnoticeable" women, inconspicuous silent sufferers who blend into the background and are seen by others as "negligible entities destined to exist on the fringes of life. The three synoptic gospels all record the healing of Simon Peter's mother-in-law.

When Jesus came into Peter's house, he saw Peter's mother-in-law lying in bed with a fever. He healed the woman of fever by touching her hand. She rose and began to wait on him. Quite often, after being healed, people left Jesus to go about their renewed lives. Peter's mother-in-law, however, immediately rose and began to "serve" him. Jesus practiced the ministry of touch, sometimes touching the "untouchables" and letting them touch him. Among the things considered defiling disqualifying one for the rituals of religion was an issue of blood, especially menstruation or hemorrhage.

One such woman had been plagued with a flow of blood for 12 years, no one having been able to heal her. She found the faith in a crowd to force her way up to Jesus, approaching him from behind so as to remain inconspicuous, and simply touching his garment. Jesus turned and asked who touched him. The disciples tried to brush aside the question, protesting that in such a crowd no individual could be singled out. Jesus pressed his inquiry and the woman identified herself and declared to the crowd the blessing that had come to her.

Jesus treated her as having worth, not rebuking her for what the cultic code of holiness would have considered as a defiling of him. Rather, he relieved her of any sense of guilt for her seemingly rash act, lifted her up and called her "Daughter. Fontaine writes, "The ' chutzpah ' shown by the woman who bled for 12 years as she wrests her salvation from the healer's cloak is as much a measure of her desperation as it is a testimony to her faith.

She notes that when disabled people are healed, the act "emphasizes primarily the remarkable compassion of the one doing the good deed, not the deserving nature or dignity of the recipient. Jairus was one of the rulers of the Jewish synagogue, and had a daughter who had been very ill and was now at the point of death.

She was an only daughter, and was twelve years of age. So hearing that Jesus was near, Jairus came to Jesus, and, falling down before him, implored Jesus to come and see his sick daughter. She had been comatose, and in Matthew 9: Jesus went to her, even though the others mocked him and said it was too late.

When he saw her body, he took her by the hand and said to her, "Talitha koum," which means, "Little girl, I say to you, arise! She immediately arose and walked around. He gave strict orders that no one should know this and said that she should be given something to eat. There was a widow in a remote small town on a hillside in Galilee. Only she and her son were left of her family. However, he died and they were taking him to the same place where her husband was buried.

Jesus noticed the grieving woman in the funeral procession. Jesus gave the command "Arise! Jesus was teaching in a synagogue on the Sabbath. Jesus saw a woman who had been "crippled by a spirit for eighteen years. He called to the woman, said "Woman, you are set free from your infirmity, then laid his hands on her body, and immediately she straightened up and praised God.

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The synagogue ruler, the defender of the Sabbath, was indignant because Jesus had healed on the Sabbath. Rather than confront Jesus, he rebuked the woman publicly by saying to the whole congregation, "There are six days for work. So come and be healed on those days, not on the Sabbath. Doesn't each of you on the Sabbath untie his ox or donkey from the stall and lead it out to give it water?

Jesus' interactions with women - Wikipedia

Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her? Jesus presented women as models of faith to his listeners. In the culture of the day, women were neither to be seen nor heard since they were considered "corrupting influences to be shunned and disdained.

The story of a poor widow's casting of "two copper coins" into the Temple treasury appears in Mark What a poor widow gave to God was the totality of her belongings. Women had only limited access to the Temple in Jerusalem. There Jesus found the most praiseworthy piety and sacrificial giving, not in the rich contributors, but in a poor woman.

A Woman Jesus Can Teach: Lessons from New Testament Women Help You Make Today's Choices

In the Parable of the Lost Coin and the Parable of the Leaven , Jesus presents his own work and the growth of the Kingdom of God in terms of a woman and her domestic work. Green writes of the Parable of the Leaven that Jesus "asks people — male or female, privileged or peasant, it does not matter — to enter the domain of a first-century woman and household cook in order to gain perspective on the domain of God.

The canonical Gospels offer only one story about Jesus as a boy—Luke's story about the boy Jesus in the Jerusalem Temple. According to Luke, his parents, Joseph and Mary, took the year-old Jesus to Jerusalem on their annual pilgrimage to the Passover.

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Mary and Joseph started their journey home without Jesus, thinking he was somewhere in the caravan with kinsmen or acquaintances. When his parents found him three days later, Mary said, "Son, why have you treated us like this? Your father and I have been anxiously searching for you. Mary told Jesus the wine was in short supply.

Today his reply may seem curt: My hour is not yet come.

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Neither here nor elsewhere does Jesus renounce the mother-son relationship as such, but here, as in Luke 2: He has an "hour" to meet, and Mary, though his mother, can neither hasten nor hinder its coming. Most scholars believe that in Jesus' reply to his mother there was no disrespect. According to Matthew Henry's Commentary, he used the same word when speaking to Mary with affection from the cross. Bechtel disagrees with this reading. She writes that the use of the word "woman" in reference to Jesus' mother is "startling.

Although it would not be improper or disrespectful to address an ordinary woman in this way as he often does: Bechtel further argues that this is a device Jesus uses to distance himself from Judaism. However, Bishop William Temple says there is no English phrase that represents the original "Woman, leave me to myself.

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We have no corresponding term; 'lady' is precious, and 'madam' is formal. So we must translate simply and let the context give the tone. Mary Magdalene also called Miriam of Magdala is among the women depicted in the New Testament who accompanied Jesus and his twelve apostles , and who also helped to support the men financially. The New Testament says she saw Jesus laid in a tomb. The New Testament also says that Jesus had cast seven demons out of her. For centuries, Mary Magdalene was identified in Western Christianity as an adulteress and repentant prostitute, although nowhere does the New Testament identify her as such.

In the late 20th century, discoveries of new texts and changing critical insight brought this into question. According to Harvard theologian Dr. Karen King, Mary Magdalene was a prominent disciple and leader of one wing of the early Christian movement that promoted women's leadership. King cites references in the Gospel of John that the risen Jesus gives Mary special teaching and commissions her as an "apostle to the apostles. Later tradition, however, names her as "the apostle to the apostles. Jeffrey Kripal , Chair of Rice University's Department of Religious Studies, writes that Christian Gnostic texts put Mary Magdalene in a central position of authority, but these texts were excluded from orthodox Biblical canons.

Kripal describes Mary Magdalene as a tragic figure who maintained an important role later diminished by the male church leadership Kripal , p.

Kripal explains that gnostic texts suggest an intimate, possibly sexual relationship between Jesus and Mary Magdalene, but that Jesus' sexuality is absolutely ambiguous based on the available evidence: Kripal , p. According to Kripal, the gnostic texts "consistently [present] Mary as an inspired visionary, as a potent spiritual guide, as Jesus' intimate companion, even as the interpreter of his teaching". The great Protestant reformer Martin Luther also assumed a sexual relationship between the two, perhaps to give some historical precedent for his own dramatic rejection of Catholic celibacy ".

This story, beloved for its revelation of God's mercy toward sinners, is found only in John's Gospel. Some scribes and Pharisees interrupted his teaching as they brought in a woman who had been taken in the very act of adultery. Their treatment of the woman is callous and demeaning. They stood her before him, declared the charge, reminded him of Moses' command that such women be stoned.

More precisely, the law speaks of the death of both the man and the woman involved. If he is lax toward the law, then he is condemned. But if he holds a strict line, then he has allowed them to prevail in their ungodly treatment of this woman and will be held responsible by the Romans if the stoning proceeds. After a time of silence, Jesus stooped down and wrote with his finger on the ground. It was unlawful to write even two letters on the sabbath but writing with dust was permissible m.

The text includes no hint of what he wrote. The woman's accusers were trying to entrap Jesus, not just the woman. To them she was a worthless object to be used to "catch" Jesus on a theological legal issue. Finally, Jesus stood up and said to the accusers, "Let the one among you who is without sin cast the first stone. In his answer Jesus did not condone adultery. No one could pass the test, and they slipped out one by one, beginning with the eldest. When Jesus and the woman were finally alone, he asked her a simple question, "Woman, where are they?

Did no one condemn you? Go, and from now on no longer sin. He condemned the sin and not the sinner. While acknowledging that she had sinned, he turned her in a new direction with real encouragement. Jesus rejected the double standard for women and men and turned the judgment upon the male accusers. His manner with the sinful woman was such that she found herself challenged to a new self-understanding and a new life.

The in-depth account about Jesus and the Samaritan Woman at the Well is highly significant for understanding Jesus in several relationships: Samaritans , women, and sinners. By talking openly with this woman, Jesus crossed a number of barriers which normally would have separated a Jewish teacher from such a person as this woman of Samaria.

Jesus did three things that were highly unconventional and astonishing for his cultural-religious situation:. The disciples showed their astonishment upon their return to the well: For a rabbi to discuss theology with a woman was even more unconventional. Jesus did not defer to a woman simply because she was a woman. He did not hesitate to ask of the woman that she let him drink from her vessel, but he also did not hesitate to offer her a drink of another kind from a Jewish "bucket" as he said to her, "Salvation is of the Jews.

This is an event without precedent: Indeed, once taught, she proclaims Christ to the inhabitants of Samaria so that they too receive him with faith. The key to Jesus' stance is found in his perceiving persons as persons. He saw the stranger at the well as someone who first and foremost was a person —not primarily a Samaritan, a woman, or a sinner. This evangelized woman became an evangelist.

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She introduced her community to "a man" whom they came to acclaim as "the Savior of the world. The Bible says she brought "many Samaritans" to faith in Christ. This incident is unlike any other in the canonical Gospels. The woman , whose little daughter was possessed by an impure spirit, came and fell at his feet. The woman was a Greek, born in Syrian Phoenicia. She begged Jesus to drive the demon out of her daughter. Jesus seems harsh toward the woman as he first denies her request for help for her daughter.

He also appears to be condescending and denigrating of her as he says, "First let the children be fed, for it is not fitting to take the bread of the children and throw it to the dogs. She is identified as "a Greek, a Syrophoenician by race. In both Mark and Matthew, non-Jews are likened to "dogs," and a woman deeply concerned for her daughter's condition is brushed off until she herself prevails in her discourse with Jesus. As to the manner of Jesus with women, he did not substitute uncritical deference for prejudice against women. He related to women as persons with words and dignity.

In this story as elsewhere, Jesus is seen as capable of manifesting a critical stance toward woman, yet at the same time being respectful of her self-affirmation as she boldly countered his own remarks. Why Jesus appeared harsh to a disadvantaged person, and also seems to lose the brief spirited and incisive dialog with her is still debated among authorities.

Several interpretations have been offered by theologians. Gilbert Bilezekian believes Jesus' seemingly indifferent attitude to the woman's plea and the strange dialogue that followed should not be interpreted as reluctance on his part to minister either to Gentiles or to a woman. He focuses on her faith, which Jesus later describes as "great". She expressed her faith that Gentiles have a share in salvation, confessing that his messiahship transcends human segregations of Jew, Gentile, man or woman.

She was his first convert in the "Gentile world". Luke and John show that Jesus had a close relationship with the sisters Mary and Martha. Only Luke relates the story of tension between Martha and Mary on the occasion of the visit of Jesus to their home. Finally she openly shared her feelings, stood over Jesus who was either seated or reclining, and complained: Tell her to help me! Mary has chosen what is better, and it will not be taken away from her.

Mary's choice was not a conventional one for Jewish women. She sat at the feet of Jesus and was listening to his teaching and religious instruction. Jewish women were not permitted to touch the Scriptures; they were not taught the Torah, although they were instructed in accordance with it for the proper regulation of their lives.

A rabbi did not instruct a woman in the Torah. Mary choose the "good part," but Jesus related it to her in a teacher-discipleship relationship. He admitted her into "the study" and commended her for her choice. In the tradition of that day, women were excluded from the altar-oriented priestly ministry, and the exclusion encroached upon the Word-oriented ministry for women.