Ananias and Sapphira

 

Ananias and Sapphira

Introduction

I selected the story of Ananias and Sapphira found in the book of Acts because of the seemingly harsh treatment they received, the apparent contradictions related to redemption and forgiveness, and the questionable behavior of Peter. Just below the surface of the story are questions about the nature of God, the Holy Spirit, and Christ Himself.

Is the God of the New Testament the same as the God of the Old Testament? What is the nature of forgiveness? What is the nature of sin? Who was really responsible for the deaths? How should the church respond to the sins of its members?

Foundational Understanding

Before looking at the events associated with Ananias and Sapphira, I need to establish my presuppositions and assumptions. My understanding is grounded in my faith and belief in my Savior and God – reflected in the following:

• First: the Bible is what God wants us to have – regardless of the sources or disagreements. I must believe that whatever translation I hold in my hand and whatever its evolution, I have what God wants me to have at this time.

• Second: What I have is sufficient at this time for my understanding. Whatever message, lesson or idea that God wants me to derive from the story, He will provide me with what I need. That may be in the form of additional readings, discussions with others or revelation through contemplation.

• Third: Although contradictions and questions will remain, the conflict is within my limited understanding and not in God’s Word. A deeper understanding exists that is, at this time, beyond my abilities. As I grow and mature in my relationship with my Savior, my understanding will also grow.

The Event and Related Information

In order to more fully understand the story it is important to include information before and after the confrontation with Ananias and Sapphira. Below is the scripture I am concerned with and is Acts 4:26-32 to Acts 5:1-16 from the Holman translation –

³² Now the multitude of those who believed were of one heart and soul, and no one said that any of his possessions was his own, but instead they held everything in common. ³³ And with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and great grace was on all of them. ³⁴ For there was not a needy person among them, because all those who owned lands or houses sold them, brought the proceeds of the things that were sold, ³⁵ and laid them at the apostles’ feet. This was then distributed to each person as anyone had a need.

³⁶ Joseph, a Levite and a Cypriot by birth, whom the apostles named Barnabas, which is translated Son of Encouragement, ³⁷ sold a field he owned, brought the money, and laid it at the apostles’ feet.

5) ¹ But a man named Ananias, with Sapphira his wife, sold a piece of property. ² However, he kept back part of the proceeds with his wife’s knowledge, and brought a portion of it and laid it at the apostles’ feet. ³ Then Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the proceeds from the field? ⁴ Wasn’t it yours while you possessed it? And after it was sold, wasn’t it at your disposal? Why is it that you planned this thing in your heart? You have not lied to men but to God!” ⁵ When he heard these words, Ananias dropped dead, and a great fear came on all who heard. ⁶ The young men got up, wrapped his body, carried him out, and buried him. ⁷ There was an interval of about three hours; then his wife came in, not knowing what had happened. ⁸ “Tell me,” Peter asked her, “did you sell the field for this price?” “Yes,” she said, “for that price.”

⁹ Then Peter said to her, “Why did you agree to test the Spirit of the Lord? Look! The feet of those who have buried your husband are at the door, and they will carry you out!” ¹⁰ Instantly she dropped dead at his feet. When the young men came in, they found her dead, carried her out, and buried her beside her husband. ¹¹ Then great fear came on the whole church and on all who heard these things.

¹² Many signs and wonders were being done among the people through the hands of the apostles. By common consent they would all meet in Solomon’s Colonnade. ¹³ None of the rest dared to join them, but the people praised them highly. ¹⁴ Believers were added to the Lord in increasing numbers—crowds of both men and women. ¹⁵ As a result, they would carry the sick out into the streets and lay them on beds and pallets so that when Peter came by, at least his shadow might fall on some of them. ¹⁶ In addition, a multitude came together from the towns surrounding Jerusalem, bringing sick people and those who were tormented by unclean spirits, and they were all healed.

Some Problems Surrounding the Event and Their Possible Resolutions

Although there are a multitude of questions and concerns surrounding the passages concerning Ananias and Sapphira, I will discuss only a few of the key concerns and their possible resolution in the context of the culture of that time and in my fundamental beliefs.

Concern #1: Were Ananias and Sapphira actually part of the early church? By this I mean, had they truly accepted Christ as their Savior and Lord or were they pretenders? Acts 2:38; 10:44&45; 19:6 and many other passages tell us that the Holy Spirit comes upon Believers (those who repent and confess Jesus Christ as Savior and Lord) and dwells within them. So, if Ananias and Sapphira had truly been Believers, they would have shared the “one heart and soul” of the Body of Believers (Acts 4:32). Those who shared the “one heart and soul” were epitomized by Joseph, whom the apostles called Barnabas. He sold a field and gave the apostles all the money to use and distribute (Acts 4:36&37). Since Ananias and Sapphira plotted to deceive the Body of Believers and sought personal recognition and glorification – and not to glorify God or share the news of Jesus Christ – they did not share in the “one heart and soul” of the Body of Believers.

Could unbelievers infiltrate the Body of Believers and negatively affect their growth and development? Acts 5:13 says that, when the Believers gathered together in Solomon’s Colonnade, unbelievers did not dare join them. Unbelievers still sought the healing that was available from Peter by putting the sick on the street for him to see. This description comes after the incident with Ananias and Sapphira which suggests that their immediate punishment served as a warning: Satan’s agents were to stay away!

Could Satan fill Ananias and Sapphira’s hearts if the Holy Spirit was dwelling within? Their actions show that they did not share in the “one heart and one soul” of the Believers. This is not to say that Believers do not sin, but redemption and forgiveness are ours and our debt has been paid by Jesus Christ, our Savior and Lord. Ananias and Sapphira’s punishment shows that their sin(s) had not been forgiven. They were not Believers. They tried to pay for their own debt.

Concern #2: What were Ananias and Sapphira’s sins? Superficially, we are told that Ananias “lied to the Holy Spirit,” and later, Sapphira also lied. The two lies are distinctly different. Evidently, Ananias did not speak a lie but allowed an untruth to be accepted by his silence. His actions implied that he had sold the land and was laying all the proceeds at Peter’s feet. Sapphira is directly confronted with the lie and actually said, “Yes, that was the price.” Although we may want to distinguish between the two forms of lying, the resulting sin was the same. So, is lying really so bad? In Revelations 21:8 equates liars with cowards, unbelievers, vile, murderers, sexually immoral, sorcerers, and idolaters. In God’s eyes, liars are worthy of death.

To whom did they lie? Either directly or indirectly by inference they lied to Peter – but we are specifically told that they lied to the Holy Spirit. It is tempting to confuse the two, but if the Holy Spirit was indwelling all the Believers, then the lie was given to God and to the Body of Believers. But, the passage in Revelations does not differentiate. All liars are condemned. But, if all liars are condemned, are we all doomed (none of us has led a fully truthful life)? No. Believers are redeemed through the payment Jesus Christ made for us. Evidently, Ananias and Sapphira had not received that forgiveness and were condemned. But, lying was not their only sin. It was a result of their unrepentant and unredeemed sinful natures.

What was their underlying nature? Their desire for wealth and financial power is obvious and we can infer that they owned other pieces of property. They were not sacrificing all that they owned. Even the profit from the land they sold was not freely given but only a portion. Why did they keep some? Is it that they did not trust God? Did they want to keep control of their lives by keeping some of the money? They were not required to sell their property nor were they required to give any, part or all of the proceeds to the Followers of Christ. Possibly, their true and selfish motive was to gain power.

What was at the core of their sinning? There was their coveting the recognition and approval of other men, pride, greed for money and deceitfulness. But overshadowing all their weaknesses was a lack of true belief and acceptance of Jesus Christ as their Savior and Lord. Their world was centered on themselves instead of God. Their ultimate and unredeemable sin was their rejection of Christ and a self-imposed separation from God – their hearts were on things of the flesh and not of the spirit.

Concern #3: Was not the immediate death a harsh punishment that was uncharacteristic of the message and nature of the new covenant? Romans 6:23 tells us that the “…wages of sin is death,” and Romans 3:23 reminds us that “…all have sinned and fall short.” Like me, Ananias and Sapphira fell short and sinned. We all deserve death, but some are redeemed by accepting the gift of grace provided by Christ. Evidently, Ananias and Sapphira did not accept that grace.

The key question about this concern is not the sentence of death but the timing. If the couple had been confronted with their sinful motives and actions, would they have repented and accepted Christ? They were not afforded the opportunity to change.

God knew their hearts and souls and decided accordingly. There is no indication of other nonbelievers within the group attaching themselves to the Band of Christ-Followers for personal or selfish reasons, but given the nature of both sin and man, we can assume that there were others like Ananias and Sapphira. Unbelievers in the assembly of followers would have weakened the faithful’s witness and fermented heresies that would undermine the truths and tainted their testimony. The immediacy of judgment, condemnation and death served as a warning and strengthened the troupe. Acts 5:13 tells us that afterwards, when the band of Believers met in Solomon’s Colonnade, none of the rest dared to join them. “None of the rest,” infers that there were those who were not followers who had been joining Followers of Christ for some other reason than worshipping God and celebrating their salvation through Jesus Christ.

The deaths of Ananias also reinforced the identity of the God of the New Covenant as being the same God as the Old Covenant. God was still intolerant of sin and active in the world. What had changed was God’s relationship to those who believed in Jesus Christ.

Concern #4: Peter did not appear to be “Christ-like” in his dealings with Ananias and Sapphira. Peter’s behavior a few hours later when Sapphira arrived was not what would be expected. A loving and caring person would have done one of the following:

• Gently break the news of her husband death and offered condolences

• Told her what happened and offered her a chance to repent and redeem herself

• Told her what happened and cast her out of the fellowship

Instead, Peter asked her if the land had been sold for “such a price” (Acts 5:8). There is no way to know what would have happened if she had confessed the deceit at that time, but Sapphira’s response gave voice to the inferred lie of her husband. Peter does not call her a liar but tells her that she and her husband put the “Spirit of the Lord to the test.”

What does it mean to test the Spirit of the Lord? Ananias and Sapphira challenged the foundation and integrity of the Fellowship of Believers by attempting to gain prestige and power within the group. They wanted to manipulate and control Christ’s followers. Essentially, Ananias and Sapphira attempted to usurp the leadership of the Spirit of the Lord. Peter' first priority was to purge the fellowship of an evil that threatened the effectiveness of Christ’s Followers. It was not a time for discussion but for immediate action. Recognizing and acting on God’s priority was “Christ-like.”

Concern #5: Who really condemned and put Ananias and Sapphira to death? At first, a reader is tempted to say that Peter pronounced sentence, but a closer look reveals that he only uncovered the deceit. Peter recognized that they had not simply lied to him nor had they only lied to the group of Believers, but they had lied to God. It was God who passed sentence on Ananias and later on Sapphira. Peter was empowered by the Spirit of God to discern their sin.

Impact

There must have been thousands of individual stories of salvation, dedication, sacrifice and works during the first years after Christ’s Resurrection. So, why was the story of Ananias and Sapphira important enough to preserve? What was the immediate impact on the early church and what is its influence today?

The Early Church was immediately affected by the event as described in Acts 5:13. Evidently, before the deaths of Ananias and Sapphira there were “wolves among the sheep” in the form of unbelievers mingling with and pretending to be Followers of Christ. I suspect that Ananias was not the first or only individual to lie, practice deceit or seek undue acceptance and acclaim, but after they were punished nonbelievers evidently did not infiltrate the group. This solidarity was important for the group to coalesce into a viable unity that effectively spread the good news of salvation through Jesus Christ around the world. It was, in many ways, a turning point for uniting, organizing and validating the church.

The Church Throughout History has been influenced to one degree or another by the story of Ananias and Sapphira. Peter’s role in the story may be twisted to seemingly give him and any man who assumes his position the authority and power to pass judgment. Additionally, it may have been used to justify demands for a proof of salvation through sacrifice or a threat against those outside of the church who might have impeded the church’s secular objectives. The possibility of being sentenced to eternal damnation if you displease a church leader is a powerful tool.

Today’s Protestant Church is still affected by the sins of Ananias and Sapphira. It is possible that some sects or denominations may use this incident in conjunction with those about tithing to intimidate their members. Interpreting that the leader of a group, like Peter, would have a power of life-or-death over their members is also possible. Some churches may even profess the ability to excommunicate or separate a Believer from Christ’s Salvation. Just like many other passages, this one could easily be twisted to empower individuals and intimidate others.

Personally

I remember reading about Ananias and Sapphira when I was in High School many years ago. The story has always seemed out of place for me. Such a severe punishment seems out of place. Intellectually I rationalized that it was the early beginnings of the Christian Church and cruelty was the normal response during those times. Peter’s lack of compassion also bothered me but I never tried to rationalize it beyond the facts given. I simply accepted the statements without consideration (maybe Peter was having a bad day or there were other issues under the surface).

Now I understand the need for examples such as Ananias and Sapphira. Like the early church, I need to purge myself of the temptations and sins that weaken or dilute my testimony. Those sins that are still in me need to be banished or killed, like Ananias and Sapphira were removed from the Body of Believers.

Analyzing the story reminds me that God is in charge of all things! We can question and search for the reasons He allows or does things in our lives, but we cannot question His absolute sovereignty over His creation. If it is important for us to understand, He will provide us with the opportunities to learn.

Closing Comments

This brief paper does not fully delve into the ideas, impressions, impact, influence or significance of the incident involving Ananias and Sapphira. It only skims the surface and is not a rigorous study of the story or its effects at that time or through history. A few of the many other aspects include the following:

• Is it possible that Ananias and Sapphira were saved Believers who succumbed to temptation? Their earthly death is not the eternal death due to sin and separation from God. They may have been weak, new Believers who may not have been able to resist the temptations of the past and did not call on God for the strength to resist. Who among us has not given into temptation at one time or another? It is not for us to judge.

• The words “Spirit of God” that we interpret as the “Holy Spirit” imply our more modern concept of the “Trinity.” It may also be used in an argument for “modalism” which is considered by most churches as a heresy. These passages and other can be used to delve into the “three-in-one” nature of God.

• The nature of the event can be compared to that of Achon son of Zerah found in the book of Joshua 7:16-26. Achon lied to God and was destroyed along with his entire family and possessions. This comparison helps identify the God of the New Testament and the same God of the Old Testament. There was once a movement that claimed that the God of the New Testament was a different God.

• One aspect of my brief discussion was the need to keep the infant church’s purity (free from the influence of non-believers). This is also an idea found in the Old Testament in the form of God’s command to the invading Israelite army to kill all living things and destroy all the property of the people they were conquering. Nothing was to remain that could in any way dilute the purity of the Israelites. Purity of the soul from the influences of Satan and sin was important in the Old Testament and this story implies the importance to the New Testament peoples.

• The passage can also be used to justify a closed congregation of Believers where membership is something earned or bestowed. A Christian Church would then become a closed, cult-like group with secrets. There is a danger of Gnosticism that could be supported by misinterpreting this passage.

There are probably many more comparisons possible and, like an onion, many layers of understanding. This paper is only a small taste of the possibilities and presents only generalizations and draws simple conclusions.

Wise and Foolish Young Women

 

Parable of the Wise and Foolish Young Women

(Matthew 25:1-13)

(Comparison parable of Luke 12:35-38)

1. Cultural, political and theological background

   1. Women's role in society and attitudes – review previous Special Topics notes.

   2. Nature of living in a small village

      1. Dangers at night

      2. Lamps used to illuminate the face of bearer for identification

      3. no woman of any age would be outside at night without a lamp (reputation, safety)

      4. Small village... “buy” did not necessarily mean from store but from relatives/friends etc.

   3. The wedding traditions

      1. traditionally takes place during the seven months of the hot and cloudless summer

      2. Relatives, friends and other guests gather in the grooms house and await

         1. because of the heat, some would wait outside in the street

         2. another reason to wait outside was to meet the new couple and escort them inside

      3. The groom, with a small entourage, travels to the brides home and then

      4. the two return to the groom's house in a circuitous fashion (declaring the new bonds)

2. Important placement of parable

   1. immediately after discourse on the hour and day of the “end times” not being known

   2. preceding parable was the story comparing good and wicked servants (awaiting master's return)

   3. Immediately afterward the parable of the talents (servants awaiting master's return)

   4. All three have to do with what those who are waiting do until the master returns

   5. The pairing of parables/stories about men and women (equality) – reaffirming worthiness of women

3. Nature of the parable

   1. Introduction: comparison to the Kingdom of Heaven

   2. The parable is not about good and bad but about foolish (imprudent) and wise (prudent)

   3. The parable would have been familiar to those in the early church

      1. used by Rabbis to encourage the Jewish community to be patient while waiting for the Messiah

      2. traditionally, the groom was seen as God Himself gathering the faithful Jews.

      3. By identifying Jesus as the groom, the text acknowledges the relationship

      4. Symbolism abounds and every aspect seems to have multiple understandings

   4. Modified prophetic rhetorical template

      1. seven stanzas with the climax in the center (master's return)

      2. groom (bridegroom) appears at the first, fourth and seventh stanza

      3. reflection of meanings in 2,6 and 3,5

   5. Older manuscripts include “and the bride” in first stanza

   6. Why “ten virgins”? Talmudic authorities aid there were usually ten lamps in a procession – perhaps representing the ten tribes of Israel? The ten women may have been selected to await the new couple and be a processional into the house?

4. What does it all mean?

   1. The time of Christ's return is unknown and we are to be ready

   2. All the virgins appeared to be ready (can not tell those who are ready from those who are not)

   3. All the women had lamps and oil

      1. lamps illuminated the women's faces for identification (probably more like torches – a staff with a dish on top holding oil and a rag/cloth wicking the oil to a flame at the end

      2. oil is very symbolic and a good representation of the Holy Spirit

         1. lubricates (little real friction for those “lubricated” by the Holy Spirit – although always some friction since we are still human and susceptible to sin)

         2. heals (in Bible times, oil is put on wounds)

         3. lights – where the spirit of God is, there is light

         4. warms – where the Spirit of God is, there is warmth and comfort

         5. invigorates – energizes us for His service

         6. adorns – the Holy Spirit adorns us and makes us more pleasant to be around

         7. polishes – the Holy Spirit wipes away our grime (sins) and smooths out roughness

   4. No one can be a true Christian without the indwelling Holy Spirit (Romans 8:9) – the foolish virgins could not be part of the wedding entourage without oil

   5. A key Christian readiness is to be constantly filled with the Holy Spirit (Ephesians 5:18)

   6. What does it mean to trim a lamp? Adjust/do things to make it shine bright. So, if the oil/lamp is the Holy Spirit...

      1. A few suggestions (?) in same chapter, verses 34-46

         1. feed the hungry

         2. give water to the thirsty

         3. offer hospitality (so, did Mary and Joseph really have a problem with where to stay?)

         4. provide clothing (protection?)

         5. care for the sick

         6. visit those in prison (man-made or self-made?)

      2. Additionally, love one another. Pray for all including your enemies.

   7. Not just a “no” but, “I tell you thew truth, I don't know you”

   8. Once the door is shut it will not be opened and it is too late (see story of Lazarus)

   9. Final comments:

      1. Jesus' disappointment at lack of readiness

      2. Challenge and a warning related to His second coming

         1. note: for each believer, on a personal level, it will happen at time of death

         2. like the virgins, we are each solely responsible for our own readiness

      3. The Kingdom has a door that can and does close (but is now open)

         1. both the faithful and unfaithful disciples await, but the unfaithful have eschatological punishment while the faithful enter into the Kingdom

         2. See Matthew 25:31-33 – sheep and goats

      4. The arrival of the bridegroom is unknown – even to Jesus. Those who delve into the scripture to discern Christ's coming are not only wasting time and energy, but may be diverting attention from the clear need to “trim our wicks”

      5. Traditionally, the church has been seen as “Christ's Bride” and this parable also contains the imagery of Christ returning to the Kingdom with his bride.

As we approach Christmas Season, a few questions:

Why did Joseph feel the need to take Mary, his pregnant wife, on an arduous journey?

What were “Inns” like at that time (dangerous, dirty, primarily for transient undesirable?)

Joseph was returning to a town filled with relatives, did he really have problems finding a place to stay?

Lineage is very important in a pride-based culture so would a descendant of King David have problems?

In every culture a woman about to give birth is given special attention, so... wouldn't Mary be cared for?

Mary had relatives of her own nearby (Elizabeth), so if there were problems couldn't Mary have gone there?

Was Jesus' birth the night they arrived or “while they were there, the days were accomplished” - timing?

Why do the Gospel actually have very little information about Jesus' birth? Where do our stories come from?

The Greek word in Luke 2:7 commonly translated as “inn” is katalyma, but in the parable of the Good Samaritan the Greek word used is panadocheion (all welcome). Katalyma is translated elsewhere as “upper room” and “Prophet's Chamber”. So, why is it translated as “inn”? Look up “The Protevangelium of James” - not written by James but by a second century monk.

Finally, mangers in Bethlehem then, and today, are mostly stone – and the cleanest place inside the house.

Why are both Mark and John silent about Jesus' birth? Why the Jewish Shepherds and Gentile Wise Men?

The Widow and the Judge

 

The Widow and the Judge (Luke 18:1-8)

(In no other Gospel)

1. Cultural, political and theological background

   1. Cultural and Political

      1. Please refer to previous lessons

      2. Widows were the most vulnerable in society

      3. Culturally it was, and still is, a shame/pride culture in which behavior is guided by a shared community sense of shame and honor more than individual loyalty to an abstract principle of right and wrong, just or unjust.

      4. Women did not do legal things but were represented by a male (unless none existed)

      5. At that time, other than the roman overseers, Judges were all powerful

2. Overview

   1. Luke was written between 63 and 68 AD... almost a full “generation” after Christ's time here.

      1. The apostles, disciples and followers expected Jesus to return very soon after his ascension

      2. Many Christians had already died while still waiting for Christ's return

      3. Doubt, questioning and insecurity had already set in by the time of Luke's writing

   2. Luke's primary target audience were the Christians of his time who were starting to lose hope and whose faith was perhaps beginning to evaporate (everyone needs a bit of confirmation)

   3. This parable comes directly after Jesus' description of the coming of the Kingdom of God and should be seen as an addendum to that: keep your hope alive for the coming Kingdom of God

   4. Immediately following this parable is the parable of the Pharisee and the Tax Collector. - the male/female paring of stories/parables/encounters

      1. In both there is vindication/justice

      2. In one, a saint (widow) is vindicated. In the other, a sinner

      3. both saint and sinner are compared to an antithesis

   5. There is a common core to both the parables: vindication and/or justification

   6. The opening sentence frames the parable and should lead the reader to the intended meaning

3. The parable

   1. 18:1 - … should always pray and not give up. Luke tells us what this parable's is about

      1. implies persistence, which is how many see this parable

      2. Taken in context, directly after the disciples asked Him, “Where, Lord,' it is problably more appropriate to see this as a message to stay the course and not give up hope.

   2. 18:2 – The Judge: may not be corrupt, but certainly uncaring

      1. Did not fear God... remember, that was a shame/pride culture and identity was established through community-shared values. No sense of right or wrong and he probably was a good Jew.

      2. Did not care about men. He was as powerful as a Jew could become, and most likely rich

      3. Obviously, you could not appeal to him “for the sake of God”, nor “for my sake”

   3. 18:3 – the Widow: most helpless and vulnerable person possible (non-outcast?)

      1. Women were represented in court by a male relative; therefore, she was without family

      2. She returned time-after-time (number not given) but did not lose hope for her cause

      3. Yes, she was persistent, but this does not mean that we will get what we want if we pester God enough with our desires. It means: do not give up.

      4. Another, translation says, “Vindicate me from my adversary” - perhaps a more meaningful translation

   4. 18:4 Judge – acknowledges his own lack of care about both God and man

   5. 18:5 Judge gives in to her need for judgment (or vindication

      1. It is tempting to see the Judge as representing God, but he is not. God does not share his lack of care or love for others. The point is that if such an awful man will vindicate (judge), than we know that God, who does love us, will vindicate/justify us.

      2. The widow keeps bothering him. This is not the main theme of the parable, nor is it the reason the Judge finally does his job

      3. Another translation problem. Although many translation use “wear me out” for a key Greek word in the parable, another, perhaps more telling translation is “strike me in the face” - or slap? In that culture such an act would be a humiliation. The Judge would have been shamed into acting. Bringing shame is still a big thing in the Middle East and sometimes results in “Honor Killing”

      4. It is very possible that the Judge finally vindicated her to avoid public shame for not.

   6. 18:6 – Just as Luke gave an introductory guide to understanding, now Jesus provided even more insight, drawing attention to what the Judge says in 18:5 – the key focal point

   7. 18:7 – Jesus' explanation

      1. Implied comparison is not that the Judge represents God, but that God is not the uncaring, callous Judge. He will provide justice (vindication)

      2. Justice to His “chosen ones” who persist (do not give up... not the same as nagging). HOPE

      3. Again, a difference in translations. “Will he keep putting them off?” is rhetorical. Some translations, “He will not keep putting them off.” A declarative statement.

      4. Another translation for the Greek word translated as “putting them off” is “Push anger far away” which can also mean “patience”

   8. 18:8 – Is Jesus revealing that he understands the reality that some will give up hope?

   9. Additional key notes or observations

      1. the hero of the story is a woman(!) Presented as a model to emulate in regard to confidence

      2. Persevere in heartfelt, fervent prayer and God will come with joy and grant them vindication

      3. Persistence is important, but if God responds with an alternative answer, we mus say: “Thy will be done” and accept the new situation

      4. Unlike the woman, the believer faces a loving Father not a capricious Judge

      5. God will vindicate/justify both saints (the widow) and sinners (tax collector)

      6. Ultimate vindication/justification is assured in spite of our failures because of Christ.

      7. The closing line warns us to be diligent and not let faith evaporate from the World.

   10. Additional notations

       1. Luke assumes the reader understands:

          1. The reader knows and accepts John the Baptist's teaching that leadershi9p obligates you to work justly, especially on behalf of the poor and weak.

          2. The reader would know that the parable is to encourage Christians to persevere in their faith against all odds

       2. Even in corruption, God's will will be done (John 19:11; Romans 13:1; Peter 2:13)

       3. We must never give up hope, even in an evil and corrupt world (Only God can bring about justice in an evil and corrupt world)

       4. The parable offers hope to those among us who are reluctant to address God with our petitions

       5. Again, looking at what came before (coming of the Kingdom of God) and after (the Pharisee and the tax collector) this is a message of hope.

          1. Hope for the vindication of and justice for the believers

          2. Vindication for both saints (widow) and sinners (tax collector)

          3. encouragement to keep our faith and not let it fade or evaporate

4. Next: The Parable of the Wise and Foolish Young Women (Matthew 25:1-13)

In the House of Simon the Pharisee

 

Jesus and the Woman in the House of Simon the Pharisee (Luke 7:36-50)

(Not specifically mentioned elsewhere)

1. Cultural/Social, political and theological background

   1. Cultural and Political:see previous handouts

   2. Theological: Issue of Forgiveness (OT understanding: full compensation must be made)....

   3. Cultural/Social

      1. Hebrew culture full of various requirements, conditions, understanding and expectations

         1. Hair on head symbolized spiritual power

         2. Women obliged to cover/braid their hair in public (reason for divorce!)

         3. Husbands first saw their brides un-braided hair on their wedding night. Sexual overtones

         4. Touching, or even acknowledging taboo

      2. Hospitality (Question: nightly, where did Jesus and the apostles sleep? Who fed them?)

         1. Definition of Inn (three different words in Greek each meaning something different)

         2. Upon guest entering a house a guest would be greeted with a kiss then (if for a meal) would take a designated place around the tridinium. Only after their host or eldest man had “reclined” or taken their seat would a guest sit down. Oil and water would be provided to bathe and anoint the dirtiest part of the body (that which is furthest from the spiritual crown). Finally, if possible, perfume would be applied to feet. Only after everyone had been cleansed would grace be given and the meal started.

2. Overview and initial observations

   1. Ring composition with embedded rings: the action of woman, the parable, rebuke of Simon

   2. May have actually been written before the Gospel itself (given to Luke 56-58? AD)

   3. Important issues to address

      1. Why was Jesus invited to the Pharisee's house...

         1. Confrontational or Simon's desire to correct/instruct a young upstart?

         2. Curiosity to delve deeper into the upstart who declared Himself a prophet?

      2. The woman knew of Jesus and had already received forgiveness. Her acts were those of a grateful person. Forgiveness came before the acts of thanksgiving (salvation/acts)

      3. The woman was already at the house when Jesus arrived (vs. 45)

      4. Why was the woman allowed in? “At traditional Middle Eastern village meals, the outcasts of the community are not shut out. They sit quietly on the floor against the wall, and at the end of the meal they are fed. Their presence is a compliment to the host who is thereby seen as so noble that he even feeds the outcasts of the community. The Rabbis insisted that the doors be open when a meal was in progress lest you 'lack of food' (I.e lest you shut out the blessings of God)”

      5. The woman did not come to be saved/forgiven but to show gratitude

      6. Important connections:

         1. May be used to support Nicolaitans (Rev 2:15)

         2. See Hebrews 10:26-27

3. The encounter:

   1. (vs. 36) – Opening scene/Introduction

      1. No greeting provided (did Pharisee see Jesus as outcast unworthy of kissing?)

      2. “Took his place at the table” or sat at the table or “reclined” at the table.

      3. No reference to protocol. Reeks of humiliation

   2. (vs. 37-38) The embedded ring composition of woman's action

      1. Evidently, the woman already knew of Jesus and most likely had already been forgiven?

      2. What is the significance of the “alabaster jar of ointments/perfume” (also: came prepared)

      3. If she sat behind Jesus, it implies Jesus was reclining (to sit would imply teaching)

      4. Significance of hair: loose/un-braided. Symbolism of marriage.

      5. She could have used robe she was wearing (customarily very long and flowing) but didn't

      6. Cultural/Social taboo of woman's actions and what was expected from Jesus. His choices:

         1. Reject her – the only one who recognized his humiliation and his identity

         2. ** appologize for her behavior (most expected) and have her removed

         3. Defend her – which he does

   3. Jesus accepting the woman's actions/praise acknowledged and cofirmed her judgement of Him: He was/is the divine presence of God. His body was the temple. Jesus did not repremand her and tell her to take her thanksgiving to the Temple and offer a proper sacrifice.

   4. (vs. 39) Simon's reasoning reflects Pharisee's expectations of a prophet

   5. (vs. 40) Significance of phrase, “Simon, I have something to say to you” (Blunt speech)

   6. (vs. 41-42) – embedded Ring Composition of short parable

      1. Creditor is God and the two debtors are the woman and Simon

      2. Neither is able to repay the debt (Jewish concept of forgiveness)

      3. Both debtors forgiven (woman is forgiven, do not know about Pharisee)

      4. Debtors both respond with love... forgiven much, much love; forgiven little, little love

   7. (vs. 43) Judgement, and possible source of Nicolaitan Heresy

   8. (vs. 44-46) Jesus rebukes and humiliates Simon – turning the tables

      1. Straight line Hebrew parallelism, 6 lines

      2. Points out Simon's lack of customary hospitality (shaming him... very significant in culture)

      3. Comparison with woman's actions points out that she recognized the not-so-subtle humiliation and belittling of Christ and stepped in to correct (hence the tears on His behalf)

   9. (vs. 47) Creates questions and perhaps incorrect understanding

      1. Jesus' expression of love for woman was costly (Simon and others must have been enraged)

      2. Those for whom much is forgiven have much to be grateful for.

      3. To be forgiven, a transgression is to be confessed. This creates an awareness and should make us even more grateful for the forgiveness given to us, and in turn increase our love toward God.

      4. This does not mean, “sin more to receive more love(grace)”

      5. Remember, the womans actions were a result of her being forgiven, She was not forgiven because she washed Christ's feet.

   10. (vs. 48) Only God can forgive sins! An outragous act!

   11. (vs. 49) Simon and his guest choose unwisely

       1. Could have chosen to recognize Jesus' authority. Without saying anything woman was witness

       2. Instead, they shifted their displeasure from woman's sins and mistakes to what they perceived and Jesus' “mistakes” in not acting pr)operly (as a guest or prophet

       3. “Deny the message and attack the messenger”'

   12. (vs. 40) Clarification. The woman's salvation was through faith (before scene happened)

   13. Woman demonstrated Paul's concept: intellectual assent, daily walk of trust, obedience

4. Additional notes (probably will not have time to address):

   1. Woman demonstrated trust and a willingness to share Jesus' pain (humiliation)

   2. A selfless act of love and courage

   3. Story shows faith, obedience, courage, forgiveness, salvation and peace

   4. In this story, the woman is elevated and a niche is created within Jesus' followers

   5. there is a messianic agenda: share Christ's suffering and become like Him

   6. Actually two types of “sin” - debts and transgressions – are addressed.

5. Next “Special Topics” will delve into the parable of the widow and the judge (Luke 18:1-8)

Jesus and the Adulteress

 

Jesus and the Adulteress (John 7:37-8:11)

(In no other Gospel... Often not including 7:37-52)

1. Cultural, political and theological background

1. Cultural and Political

   1. Although almost equal legally, women were seen as inferior except when a good wives.

   2. Middle East was and still is ”shame-pride culture” where the honor of the family/clan is paramount and leads to honor killings and generational feuds.

   3. The honor of a family was very much grounded in the fidelity of women

   4. Blood lines very important so identity of the paternity of children essential which is one reason for harsh punishment of adultery

   5. Delicate balance of forces: soldiers patrolled constantly and paced above the cloister ready to stop any possible form of violence, uprising, unrest

   6. Jews forbidden to impose death sentences – demanded by Mosaic Laws for many offenses

2. Theological timing/Mishnah central redemption through substitution Issah

1. 1 “Here is my servant,” whom I uphold, my chosen one in who I delight; I will put my Spirit on him and he will bring justice to the nations. 2 He will not shout or cry out, or raise his voice in the streets. 3 A bruised reed he will not break, and a smoldering wick he will not snuff out. In faithfulness he will bring forth justice; 4 he will not falter or be discouraged till he establishes justice on earth.

   Essential for understanding this passage: Is 42:1-4

1. Timing is important:

   1. 7:37-38 last day Sukkot (festival of Booths)

   2. The day of event was considered a Sabbath

2. Jesus demonstrated deep understanding of Mosaic Laws and their interpretation (Mishnah 200 a.d.)

3. Essential to connect our sins with Christ's death and ultimately our redemption (example of captured generals of Rome) – one of seven ways in which our sins are tied to Christ's sacrifice.

4. Important issue: why is this story only found in John's Gospel, and why do some of the early copies omit it entirely? Is this a true story?  (hint: early manuscripts were written by hand for wealthy individuals/powerful individuals for whom this story may have proven problematic)

1. Overview and Importance of John 7:37-52

   1. Sukkot (Festival of Booths)

      1. Also, Feast of Tabernacles, seventh and last festival on the Jewish Biblical calendar (Lev 23)

      2. Instructed to live in temporary shelters for seven days

      3. Remembrance of God's provision in wilderness and a looking forward to promised Messianic age

      4. Celebration starting on 15^th day of the seventh month of Jewish calendar (Tishrei)

   2. Narrative starts on last day (completion or suggestion of fulfillment)

   3. Jesus' paraphrasing of Isaiah 55:1-4 had an impact because of the implication causing:

      1. The Scribes and Pharisees immediately ordered Jesus to be arrested

      2. The crowds were divided with some seeing Christs as possibly the Messiah while others...

         1. Same implications made by Rabbi Hillel

         2. There were others at that time claiming leadership of the Jews

      3. Debate about the genealogy and origin of interest but not part of today's lesson

   4. Why didn't the Temple Police arrest Jesus (John 7:46)... also tells why division?

   5. Obviously, the encountered enraged the Scribes and Pharisees, but why?

      1. Basically, see crowd as uneducated (do no know the law)

      2. Believe they are accursed (by whom and for what end... or just unmanageable?)

   6. Nicodemus attempted to defend Jesus using the law, but was shut down (weak defender?}

   7. Knowing that He had enraged the Scribes and Pharisees, Jesus still returned the next day

2. Strategy of the Scribes and Pharisees, and why

   1. The Scribes and Pharisees had been shamed by the implied reference to Isaiah 55 and probably saw it as a challenge to their authority made on their own turf.

   2. They needed to redeem their prestige and disgrace/shame/humiliate Jesus (cultural thing)

   3. They needed to rid themselves of the troublesome Jesus

   4. Confrontation using the woman

      1. Initial problems:

         1. One wonders how they “caught her in the act” since they were supposedly righteous men

         2. One wonders what happened to the man, who must have been known

      2. the Scribes and Pharisees saw only two possible outcomes to their entrapment:

         1. Jesus upholds the law (Lev 20:10), condemns the woman to be stoned and is immediately imprisoned by the ever present Roman Military for inciting a crowd. Thus removing him from society and regaining their power. Jesus is shamed and loses his following.

         2. Or, Jesus declines to condemn and by so doing shows contempt for the Mosaic Law. Again, the Scribes and Pharisees regain their power, Jesus is discredited and loses his following

   5. Important to note that the festival ended the day before, so the day of this confrontation was also considered a special Sabbath and all the rules/laws of the Sabbath were in place.

3. Jesus' response, a practical example of redemption

   1. Jesus writes in the dust (it is a Sabbath, but writing in the dust is not considered work)

   2. No one knows what Jesus wrote, but we can infer from what follows that he referenced the law

   3. Jesus' challenge invokes Isaiah 53:6 and Ecclesiastes 7:20 which creates a problem

      1. If anyone starts the stoning process, they proclaim themselves sinless, contrary to scripture

      2. But, if they do not start the stoning, they acknowledge their own sinfulness

   4. Why did Jesus begin writing in the dust again? Was it to avoid seeing the Scribes and Pharisees' humiliation? He does not gloat over his success nor does he make matters worse for them.

   5. This is a story of selfless love and how redemption works

      1. By publicly humiliating those powerful men, Jesus redirected their condemnation of and anger toward the woman to himself, accepting. Paying the price of her sin. See Isaiah 42:1-4

      2. Jesus demonstrates the life-changing power of costly love

      3. The woman was “redeemed” from a violent and painful death by Christ redirecting the anger

   6. Jesus' final words to the woman neither condemns her nor does he give her a formal acquittal – he refuses to judge her (we are left not knowing the woman's response to the final words nor what happened to her. Did she change her ways?)

4. What does this reveal about Jesus?

   1. Compassionate. The woman's sinfulness in no way diminished his willingness to save her

   2. Brilliance and astuteness in dealing with conflict from a political and institutional weak position

   3. Courage to return to the temple and accept the challenge made by those in authority

   4. Knows and accepts the law (writing in dust, quoting scripture) but removed the penalty for her sin

   5. Jesus showed that He knew the law, but did not judge, condemn or condone but acknowledged the sin and redirected the anger to himself – redeeming the woman by taking the anger toward her to himself

   6. Jesus called for a reformation both for the woman (… sin no more) and her accusers. He forced the crowd to exam themselves and thus discover their own need to reform.

   7. “Jesus lives out a core meaning of the cross. He offers the woman a costly demonstration of unexpected love. The reader is obliged to reflect on how the woman in the story may have responded, and in the process think deep thoughts regarding his or her response to the costly love of God offered on the cross to the world (Jn 3:16)”

5. This is also an example of substitution, one person substituting themselves in place of another (share)

6. Importance for today – our redemption story

   1. Like the woman, we have been caught in the act of sinning by God Himself

   2. Like the woman, the law says we must die for our sins

   3. Like for the woman, Christ is taking onto himself the consequences of our sins (out of love)

   4. Like the woman, the Scribes, the Pharisees and all in the crowd, we are challenged to reform.

Syro-Phoenician Woman

 

Syro-Phoenician Woman (Matthew 15:21-28)

(Cross-reference story in Mark 7:24-30)

Lesson 3

1. Cultural, historical and theological background

   1. Cultural

      1. Although almost equal legally, women were seen as inferior except when a good wives.

      2. “A man's spite is preferable to a woman's kindness; women give rise to shame and reproach” (Sir 42:14)

      3. For most levels of society, dogs were only slightly less undesirable than pigs but were kept by the “upper class” or “rich” to act as guard dogs.

      4. For a Jew, non-Jews were unclean and contact with them limited

      5. Important: today we tend to live by Descartes' “Cogito, ergo sum” but society/culture during Jesus time was more, “I am, because we are” - community gives identity. Example: Luke 16:20 tells us that Lazarus “was laid” at the gate, not that “he lay” at the gate. Community care.

   2. Historical

      1. Jews were the only group allowed dispensation to worship their God outside of their own region

      2. Canaan had ceased to exist hundreds of years before Christ, but the term was generally used to reference non-Jew (Gentiles) in a somewhat derogatory fashion. Deuteronomy 20:16-18

   3. Theological

      1. Basic understanding that Jews were God's chosen and all others were not

      2. Following rituals in life including ritualistic prayer three times a day was rewarded by God

      3. God's “Gift” was the Pentateuch for the Samaritans and the Psalms and Prophets for the Jew

2. Rhetorical pattern:

   1. “Outer bookends” of the woman's request: first denied then granted

   2. Three inner parts:

      1. Jesus affirms his task as a good shepherd seeking the lost sheep of Israel

      2. Jesus used metaphorical language and a miniparable about children, crumbs and dogs

      3. Jesus affirms the great faith of the woman

3. Two alternative interpretations.

   1. Jesus' mission originally targeted only Jews was worthy of salvation, but after this encounter salvation and His healing power became available to all peoples

   2. A woman stood up and defied traditions demanding a redirection of God's plans

4. A more reasonable understanding that this event was also a learning moment for Jesus' disciples as he guides their understanding into a new paradigm that identifies Him as our Messiah and God's Gift, that salvation is for all mankind and that women are included in God's Kingdom.

1. Jesus uses this occasion to challenge his disciples by first bringing to light their biases...

2. The community surrounding Christ is composed of His disciples and faithful followers

3. Matthew 15:21-23a – First “Bookend”

   1. Tyre and Sidon are in the Syro-Phoenician area (Greek, Gentile) and 20 miles apart

   2. Most likely the verbal exchanges were in Greek

   3. Two barriers existed: She was a woman and an unclean Gentile

   4. Why did Matthew refer to her as a Canaanite? In Mark she is a Synophoenician and as such also presented another barrier of social class.

   5. The woman obviously knew of Jesus, perhaps seeing him before (Mark 3:7-8)

   6. Important: adding “Son of David” changes “Kyrie” from “Sir” to “Lord/Sir” - she understands that Jesus is from God

   7. She asked for mercy for herself, although it is her daughter who has the problem. It was she who was in pain. Jesus recognized that it was she who was in need

   8. Why was Jesus initially silent?

      1. That is what the disciples expected of a good Rabbi dealing with a Gentile woman

      2. Instead of telling her to go away or instructing his disciples to send her away, He is silent: her not going away at that point means she passed the first of three tests.

4. Matthew 15:23b-24 – First of three inner parts

   1. The disciples' biases and cultural norms come to the surface

   2. The woman is smart, determined, desperate and believing. She sees Jesus' initial silence as an opening to persevere.

   3. Jesus' words echo what was in His disciples' hearts: He was the exclusive possession of Jews. This is the part of the lesson where misconceptions/understandings are identified.

   4. To continue is a demonstration of faith in God and that she does not see him as one of the many traveling “magicians” and “healers” but as someone who truly has power.

5. Matthew 15:25-26 – Second of the three inner parts

   1. The woman perseveres, pleading for help, insistently (see Luke 18:1-8)

   2. Kneeling at Jesus feet: act of a devoted follower and submission to an authority

   3. Jesus uses the Greek “kynarion” - a diminutive of kyon – thus referring to either little dogs or puppies. Not as insulting to the woman. The insult is revealing the biases of disciples.

   4. Jesus uses “reductio ad absurdum” to bring to light the theological, ethical and moral issues that His disciples were displaying. He wants them to hear and understand the woman's response.

   5. Kneeling down and continuing her pleas in spite of all the rebuke, means she passed the second of three test. (immediately followed by a final test of Christ's metaphorical statement)

6. Matthew 15:27 – last of the inner parts

   1. Rather than flee in humiliation and defeat, the woman presses on. She is demonstrating great faith and is sacrificing her all for her belief in Jesus.

   2. Her response completes the process of revealing to the disciples their limited and biased understanding of Jesus' mission and of God's love.

   3. Yes, the woman (perhaps descended from Canaanites – the most unclean) is a clean example of faith in action.

   4. The words she uses imply “little dogs” and “little crumbs” and the imagery of the table invokes the symbolism of eating at the great banquet (Isaiah 25:6-8) as well as “family”

   5. With this reply of a similar metaphor the woman shows her full strength, courage and faith, passing the third and final test with honor.

7. Matthew 15:28 – closing Bookend

   1. Jesus acknowledged the woman's faith, and caps the disciples' lesson

      1. His ministry is to extend to all peoples and genders (foretold of and stated many times)

      2. Women are worth of His care and love

      3. Even those peoples who are most unclean in Jewish eyes are worth of healing

   2. Jesus does not say, “your daughter is healed” but more like he told the Centurion in Matthew 8:13 – He had mercy on her [the daughter was healed, but of what?]

   3. “Faith” in this case is demonstrated by the woman's unfailing confidence in the person of Jesus as the agent of God's salvation for all, both Jew and Gentile.

      1. She showed humility by lowering herself to the place of a dog

      2. Her deep faith/trust that a small amount of “His Food” is enough

      3. Her wisdom and courage to persevere when it seemed all were against her

8. Final notations:

1. This is a complex story of determination, strength and faith of a desperate and brave woman

2. This is also an example of how Jesus used such situations to teach his disciples and introduce concepts and ideas that were radically different than what they had been taught.

3. Reinforces the paradigm that Christ brings forgiveness, life and healing to all mankind

4. Although some may interpret this episode as Jesus reformulating his mission on earth, it makes more sense to believe that He already knew his mission and was using this encounter to teach us how complete God's love is for all of us.

Supplement Matthew 15:21-28

Additional understandings:

*lesson about perseverance (Persistent Widow parable in Luke 18:1-8)

*Model of salvation -

The Gospels tell us that salvation comes from the Jews (God's plan for us developed through His work with and through His chosen people... First through one man [Abraham], then a family [Jacob's], then a nation [Jewish people] and finally to the whole world through Christ)

We must come to the Lord with humility. “You are not worthy to be in God's presence. Confess that you are a sinner, worthy only of His eternal wrath and call upon Him for mercy and grace.” - hence the metaphor about [little] dog and scraps.

If we recognize our sin-filled nature and how unworthy we are in God's eyes but have the faith to still seek an undeserved forgiveness and grace through Jesus Christ, we will be saved.

*The woman knew of Jesus because he had already visited Tyre and Sidon doing “Great Things”

*Matthew's identification of the woman as a Canaanite was/is an issue since Canaan had ceased to exist hundreds of years before but was used to place her as the very lowest of all people – a racial slur.

Summary of the Canaanite (Syro-Phoenician) Woman

- Christology: Jesus reminds us of God's historical plan for our salvation (“from the Jews”)

- Women: The woman demonstrates faith, perseverance and the steps of salvation

- Incarnation and mission: Jesus states His mission: “I was sent only to the lost sheep of Israel” - but He had already done miracles for non-Jews (see Matthew 11:20-24), so the statement may have been a test (for the woman, or the disciples, or both?) Tyre and Sidon were Greek territories (Did Christ speak Greek?)

- Revelation: Jesus indirectly identifies himself as the Messiah

- The barrier: The social “separation wall” between men and women, cultural separation between a Jew and the lowest class of humans.

- Theology: Jesus reveals himself to her and the disciples and uses her to shed light on the nature of faith

- A revelation of Christ's mission: It is clear that he was sent to first redeem the children of Israel but salvation is offered to all mankind.

- The community around Jesus: This encounter is best understood when we recognize that Jesus was surrounded by a community of followers and used his situations, metaphors and parables to teach

- The “Water of Life”: Those who accept this water are called to share it with others.

- Salvation: God's acts in history to save “through the Jews” are a scandal of particularity that proves to be a blessing for the Canaanite woman and to all of us

- Christian self-understanding: Four important aspects of Christian self-understanding appear in this story. These are:

• the overcoming of gender and social taboos and norms (God loves all his creation)

• the acknowledgment that Jesus came first for the Jews, then Gentiles – a keep step in God's plans

• the idea that perseverance is an act of faith

• the concept that we must humbly recognize our unworthiness to be in God's presence.

The Woman at the Well

 

The Woman at the Well

Second lesson

Please, if you have not looked at the outline for “Jesus and Women,” do so before using the following.

Review what was presented earlier: series of lessons focusing on women (note Christian History)

• Women were almost equal in law but not socially, culturally (note Wisdom of Sirach, Mishnah from around 200 AD – compilation of oral traditions)

• Often, in John, encounters were used by Jesus to educate his disciples about women

• John pairs stories/parables of men and women

• In John, Jesus retells familiar parables but recast with women protagonists

Intro: Many different ways to look at/ study/ understand story of Woman at Well

• Salvation given to even those seen as enemies or unclean

• Salvation is for both genders

• Focus on concepts of “living water”, “bread of life”, where to worship and such

• Focus on the “I Am” statements (unique)

• Paired with the story of Nicodemus

  • Night vs Day

  • Scholar compared to someone less educated

  • Someone who wavered compared to a believer

• In keeping with theme, we will focus on woman and her interaction with Christ

• A quick look at the supplemental summary (presented at the end of the main outline)

  • Mishnah

  • Daniel T Niles

  • Ephrem the Syrian

• Point out the three challenges: B:I,c “gender” - B:II,c “political” - B:V “religious”

• Begin going over outline

Woman At The Well (John 4:1-42)

(Two important firsts and much more)

1. Cultural, historical and theological background (John 4:1-6 a reminder, setting stage)

   1. Cultural: We tend to only see through our own culture – and miss how important

      1. treatment of women (quote from Mishnah – collection of oral traditions)

      2. Nature of Jacob's well

         1. near city of Sy'char with 5 foot doughnut-shaped capstone

         2. buckets then as now are made of leather, crossed sticks at top and collapsible

         3. women worked together to help each other in morning/evening to avoid heat

         4. at noon, only social outcasts or women seeking contact with strangers

   2. Historical

      1. Battles and revenge of Jews and Samaritans

         1. Greeks had used Samaria as their base of control of Jewish territory

         2. 128 B.C. Jews destroyed the Samaritan Temple on top of Mount Gerizim

         3. Samaritan response: defiled Temple of Jerusalem on eve of Passover

         4. Jews saw Samaritans and decedents of Gentile tribes brought in to take over their land when they were in captivity.

      2. Historical importance of Samaria (Augustus Caesar, Herod the Great) + prominence of the Temple to Caesar at the top of the mountain (visible from Caesarea)

   3. Theological

      1. The term “Gift of God.” at that time meant something else

      2. .. for Samaritans is is the Torah of Moses

      3. for Jews it was the Law and the Prophets

      4. Even today, for Muslim it is the Qur'an – hence the punishment of death for defiling

      5. God was encountered in a specific place: the Temple of Jerusalem for the Jews, the temple in Samaria for the Samaritans (on the mountain top)

2. Ten specifics to consider which make this encounter important for not only Jesus' earthly mission but for women throughout all time

   1. John 4: 7-9 – reveals Jesus' deliberate encounter as a thirsty stranger

      1. Intentional Self-emptying – allowed disciples to leave him without bucket

      2. Reasons why Jesus should not have spoken: cultural taboo and despised enemy

      3. Woman's response was both cultural and gender challenge: inflected language

      4. Not only did Jesus speak to her, but asked to drink from her “defiled” bucket!

      5. Four things Jesus did:

         1. broke social taboos: did not back away from well, spoke to woman

         2. ignored hostility, danger and 500 years of bias/discrimination

         3. reveals an approach to effective ministry by becoming a person in need (emptying)

            • needs water and has no bucket (putting woman in position of strength)

            • see Mark 6:7-13 for first “mission trip” - they took nothing with them

            • Jesus' birth – a dependent baby

            • Jesus' first encounter with Peter in Luke 5:1-3

            • Supplement quote from Daniel T. Niles

         4. Jesus elevates and amazes woman – much more than we can ever realize! The woman was not only recognized by Jesus but also brought equal to man

   2. John 4:10-13 – The Gift of God is not a thing or place but the person of Jesus

      1. for her, the “Covenant”in Isaiah 42:6 was the Torah of Moses not Jesus

      2. Jesus' word reflect Jeremiah 2:13 about “Living Water” - reusing to refer to himself

      3. Attempted redirection (political challenge)

         1. implied “our father Jacobs well given to us [Samaritan] not you [Jew]” thus invoking the centuries-old feud expecting a declaration that she [Samaritan] had no legitimate claim to well since she came from Gentile stock – Jesus as a Jew

         2. Did not make the connection between Jesus, the “Living Water” and Jeremiah ref.

   3. John 4:13-15 – The Drink that Satisfies for all time Jesus as a Rabbi

      1. Just as Jesus declined the initial gender challenge, he declined the political challenge

      2. Jesus continues with a two part statement about the “Living Water” He is offering:

         1. permanently conquers thirst and

         2. a spring for others overflowing to “eternal life”

      3. She only hears the first part and is very interested in this magical drink

         1. ease psychic pain, free her from fear of dying and lift her depression

         2. perhaps solve social issues, corruption and unsafe streets?

      4. She is doing her “religious shopping” for what she wants – she is not interested in becoming a “spring”. Much like today's consumers shopping for a church?

   4. John 4:16-17 – becoming a Spring for Others

      1. Jesus issues three commands: go, call and bring

      2. Jesus is telling a woman to witness to a man – in her culture!

      3. The woman is entertaining a new understanding of herself

      4. Her response: withhold information, skirt the issue and be evassive:

   5. John 4:17-20 – she tried escaping/avoiding consequences, then through religious challenge

      1. Jesus shifts His role to that of a prophet

      2. Sin exposed, the woman again tries to redirect to a religious challenge of where to worship, in Jerusalem or in Samaritan Temple on Mt. Gerizim – Jesus does not scold her

   6. John 4:21-25 – De-Zionizing” of traditions

      1. In response to the question of where to worship, Jesus redefines the nature of worship

      2. Jesus again elevates the woman by treating her as a serious theologian and shares with her the most important teaching on worship in the New Testament!

      3. Note the following for the entire passage:

         1. Christology: Jesus is the gift of God (Living Water), the Messiah, the Savior

         2. Gentiles: A “half-breed Samaritan” woman are welcomed as believers

         3. The Temple: both temples are obsolete

         4. The Law: Jesus does not condemn the woman for her sins, demanding stoning

   7. John 4:26 – The first “I Am”, and it is given to a woman Jesus is the Messiah

   8. John 4:27-30 – The woman becomes the first woman preacher of the Gospel

      1. Disciples discover Jesus talking with a Samaritan woman – two strikes against Him?

      2. Traditional idiom response of, “What do you want”, is not given by them. Why?

      3. Suddenly surrounded by hostile Jews, the woman departs, but also has a mission

      4. She not only has the “Living Water”, she is on her way to be a “spring” to others of the water that quenches the thirst of the spirit – forever.

      5. She acts as a witness (woman!) to the people (mostly men) of her village

         1. catches their attention with the revelation/acknowledgment of her sins

         2. She does not declare Jesus as Christ but challenges the others (men) to go see and decide for themselves.

      6. Is her leaving the water jug behind significant?

   9. John 4:21-38 – “Invisible Food” to have with the “Living Water” see Amos 9:13-14

   10. John 4:39-42 – The discovery of the true “Savior of the World”

3. The next will be on Matthew 15:21-28 when we will study another encounter with a woman and recognize how Jesus used the incident as a teaching platform to further reshape his disciples views about women

Suppliment

Mishnah:

“… and talk not much with womankind. They said this of a man's own wife: how much more of his fellow's wife! Hence, the Sages said: He that talks much with womankind brings evil upon himself and neglects the study of the Law and at the last will inherit Gehenna (kings of Judah sacrificed their children by fire. Thus, deemed to be cursed. In rabbinic literature it is the destination of the wicked)”

Daniel T. Niles, Sri Lankan theologian

“He was a true servant because He was at the mercy of those whom He came to serve.... This weakness of Jesus, we His disciples must share. To serve from a position of power is not true service but beneficence.”

“The only way to build love between two people or two groups of people is to be so related to each other as to stand in need of each other. The Christian community must serve. It must also be in a position where it needs to be served.”

Ephrem the Syrian

“At the beginning of the conversation, he [Jesus] did not make himself known to her, but first she caught sight of a thirsty man, then a Jew, then a Rabbi, afterwards a prophet, last of all the Messiah. She tried to get the better of the thirsty man, she showed dislike of the Jew, she heckled the Rabbi, she was swept off her feet by the prophet, and she adored the Christ”

_____________________________________

The “I Am” in John. I am the: bread of life, light of the world, door, good shepherd, resurrection and the life, true and living way, vine

Summary of the Woman at the Well

- Christology: Jesus appears as a thirsty man, rabbi, prophet, Messiah, the “I AM” and the “Savior of the world”

- Women: The new movement, centered on Jesus, elevates the position of all women, Jesus talks directly to the Samaritan woman and chooses her as an appropriate audience for profound expositions of the nature of God and nature of true worship. She becomes an evangelist to her own community and foreshadows the women who witness to the men regarding the resurrection.

- Incarnation and mission: Jesus “empties himself” to the extent that he needs the help of an immoral foreign woman. In requesting her assistance he models incarnational mission for all his followers.

- Revelation: As in the case of the Suffering Servant of Isaiah, the focus of revelation is a person, not a book

- The gender barrier: The social “separation wall” between men and women is destroyed.

- Worship and the temple: True worship, “in spirit and in truth,” needs no particular geography, Neither Jerusalem nor Mt. Gerizim are relevant to it. Jesus “de-Zionizes” the tradition and declares the temple in Jerusalem to be obsolete.

- Theology: The nature of God as Spirit is revealed to the community through this woman.

- A focus of mission: Jesus accepts, cares for, takes seriously, challenges, recruits and inspires a simple Samaritan woman with a life-changing message centered in himself. A rich harvest results from this unique “sowing.”

- The community around Jesus: A Samaritan woman and her community are sought out and welcomed by Jesus. In the process ancient racial, theological and historical barriers are breached. His message and His community are for all.

- The “Water of Life”: Those who accept this water are called to share it with others.

- Religion and escape from God: The woman tries to use “religion” as a means of escape from Jesus' pressing concern about her self-destructive lifestyle.

- Prophet and priest: The voice of the prophet is incomplete without the complementary priestly ministry of true worship. (prophet reveals sins, priest offers absolution)

- Salvation: God's acts in history to save “through the Jews” are a scandal of particularity that proves to be a blessing for the Samaritan woman.

- Christian self-understanding: Four important aspects of Christian self-understanding appear in this story. These are:

• the confession of Jesus as the “Savior of the World”

• the obsolescence of the temple

• the incorporation of non-Jews into the people of God

• the deabsolutizing of the law

- Food and drink: Two kinds of drink (one passing and the other permanently sustaining) and two types of food (physical sustenance and spiritual fulfillment) are prominently featured in the story.