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.

Jesus and Women

 

Jesus and Women

A New Perspective

The cultural treatment of women and men's attitude toward and treatment of women is essential for understanding some of the stories and parables of the Bible. Often, to our modern day sensibilities, Jesus' words and actions seem strange. In the context of His culture they were revolutionary. Jesus used His life's experiences and parables to reshape his disciples understanding, attitudes, beliefs and worldview into a God-centered, Christ-centered life – including the equality of women.

A. Social/Cultural Treatment of and Attitude Toward Women

1. Comparison of Old Testament Jewish Treatment/Attitude and New Testament

   1. Ruth, Ester, Deborah the Prophetess, Jael wife of Heber (also see Proverbs 31)

   2. Mosaic laws saw men and women as equal in all but the duties of the synagogues, and their legal standing was intact in the first century AD, however:

   3. During Jesus' time women were often viewed as property: only women were punished for adultery: totally subservient to men etc. Legally (not in practice), women and men were seen as almost equals (secular not religious) - (Check Didache – possible source of some of the attitudes and toward and treatment of women in the early church and today)

2. What happened? Ben Sira, aka Shimon Ben Yeshua ben Eliezer ben Sira or Yeshua Ben Sirach

   1. Hellenistic Jewish Scribe (author of “Book of Ecclessiasticus” written 180-175 BC?)

   2. His writing helped define beliefs, attitudes and treatment of others and was well known in the synagogues of Jesus' time (also included in early Bibles and is still part of the Catholic Bible).

      • If you don't like your wife, don't trust her (Sir 7:26)

      • Keep records of the supplies you provide her (Sir 42:6-7)

      • ``Deed no property to her during your lifetime, and do not let her support you” (Sir 33:20; 25:22-26)

      • daughters were a total loss and source of shame (Sir 7:24-29; 22:3-5 +++)

      • There is no discussion/poetry of women except in relationship to a man

      • Only men are listed as heroes of the faith (Sir 44-50)

      • See Sir 42:12-14

3. How were women treated in other cultures (except for radicals that bucked the system by operating (illegally?) businesses and prostitutes.

   1. Rome: freeborn were citizens but could not vote or hold office. Had to identify a male relative as their spokesman in all matters (controller of finances?). Centered on family/home but could, in many cases, own property and operate a business as long as they had a man designated as authority. Legally had equal status to males in matters of inheritance.

   2. Greek: Much like treatment in Rome except not allowed to inherit, own property or a business.

   3. Asian cultures varied (Suttee?) “Honor Killings” and infanticide

1. Along came Jesus and his gentle restructuring of attitude, treatment and view of women

1. Why did God choose Mary? “Song of Mary” (Luke 1:46-49) very revealing

   1. A strong, independent thinking woman – a model given to Jesus by God

   2. Two ring-compositions in a row, with a glaring omission that reinforces Jesus as the messiah for all mankind

      • First ring: (46-51) with emphasis in center – Person of Mary

      • Second ring: (52-56) Community of Faith (missing second statement of vs. 11)

2. Jesus had women disciples (important inclusion and mostly independent of men)

   1. Acts 9:36 Tabatha is referred to as 'mathetria” (feminine form of disciple)

   2. Jesus' response in Matthew 12:48-50 definitely includes women.

   3. Who provided out of their own means in Luke 8:1-3? Breaking of cultural expectations and social norms. It is an impossible thing to happen, and Luke, a man, admits it. Where did they stay? Whom did they talk with?

   4. Jesus and Mary – Luke 10:38-42

      • disciples sat at the feet of their teacher/Rabbi

      • Martha is not burdened but distracted suggesting that she too was a disciple. You have to be distracted “from” something. In this case, the teachings.

      • Martha may have had other concerns (what will happen to us? Sister joining a band of men? What will others think? Who will marry Mary after this?)

      • Jesus' response is to all of the above, including priorities “what is better” (good portion)

3. Jesus' parables and events reflect a new (to his disciples and all mankind) view

   1. Widow of Zarephath/Naanan the Syrian (ref. Luke 1:50 and compare to 1:55). Note the paring of a story about a woman with a man (Sirach style), but not dependent.

   2. Lk 5:36-39 – mending [woman's work] and making wine [man's work]

   3. repentant sinner's rejection by the “righteous” - woman in the house of Simon (Lk 7:36-50) and the parable of the Pharisee and the (male) publican (Lk 18:9-14) pairing as equal in both sinning and repentance.

   4. Parable of the mustard seed [men do the farming] and kneading leaven into bread [women do the cooking] Lk 13:18-21

   5. Lost sheep and lost coin (Lk 15:3-11) – a) men herd sheep: women manage home. b) woman owns-up to her losing coin: shepherd blames sheep for getting lost. c) reflective of Phinehas

   6. Equality in resurrection (Lk 20:27-36)

   7. The poor woman is praised over the rich givers (Lk 21:1-4

   8. 27 identifiable pairings in Luke beginning with the angel's announcement to both Zechariah (Lk 1:5-20) and Mary (Lk 1:26-36) through to the presentation of men and women in the passion narrative, best illustrated in Mark as Hebrew Ring Composition

      • Burial of Jesus in Mk 15:40-47 –

        • Women are peripheral, following but distant. Men primary characters

        • Outsider called on to witness death of Jesus

        • Pilate antagonist whom Joseph must confront and overcome (overcome fear)

        • Death of Jesus central idea, the emphasis

      • Resurrection of Jesus in Mk 16:1-8

        • Again, women at beginning, but this time they are primary characters

        • Outsider called on as witness of the Resurrection of Jesus

        • Death is antagonist, not like Joseph recovering body but an act of God

        • Women are challenged and must conquer their fear

4. During Jesus' ministry He confronted many social and cultural problems, biases, and discrimination including those against women. In addition to using the technique of “pairing” men and women equally, He repeated parables/stories from well known rabbis but instead of men as the main characters he used women and also addressed relationships (Lk 12:51-53). He was aware of his disciples' attitudes and would begin encounters in ways that were familiar and expected, then through rhetoric or use of “reductio ad absurdum” to reveal the wrongful thinking of those around him.

5. If this is well received, I will delve into six encounters/parables and look at how each reshapes the image of women and what each reveal about Jesus and his disciples. What techniques did Jesus use to reveal the evil-inspired cultural/social attitudes of mankind, and the new “Christ-like” thinking needed to replace them.

Supplement

Sir 42:12-14

Do not sit down with the women;

for moth comes out of clothes,

and a woman's spite out of a woman.

A man's spite is preferable to a woman's kindness;

Women give rise to shame and reproach.

Lk 1:46-49

My soul magnifies the Lord,                                                          PRAISE

and my spirit rejoices in God my savior,                                                   SALVATION

Because he looked upon the low estate of his handmaiden.                                       LOWLY

For behold, from now on all generations will call me blessed;                                  EXALTED

because he made for me great things the Almighty                                  SALVATION

And holy is his name.                                                                      PRAISE

And his mercy is from generation to generation                              MERCY

to those who fear Him.                                                                    (condition)

He made mighty deeds with his arm,                                                      SALVATION

He scattered the arrogant in the thoughts of their hearts,                          (judgment)

He put down the mighty from thrones                                                                          HUMILIATION

and exalted those of low estate;                                                                                      (exaltation)

he filled the hungry with good things,                                                                          EXALTATION

and the rick he sent away empty                                                                                  (humiliation)

He aided Israel His servant,                                                                  SALVATION

[missing phrase: “and - cut off the hope of the Gentiles”]                   (judgment?)

to remember mercy as he spoke to our fathers,                          MERCY

to Abraham and to his seed forever                                              (conditional: Istrael)

[story of Samarian woman and disciples amazement – as quoted from “Manners and Customs of the Bible”]

“Their... but also because it was unusual for a Jewish teacher with converse with women in a public place. The rabbins expressed their contempt for women by teaching that they were not to be saluted or spoken to in the street, and they were not to be instructed in the law.”

Apocryphal (name originated with Luthur) the intertestemental (various names):

Tobit, Judith, 1&2 Maccabees, Wisdom of Solomon, Wisdom of Sirach (Ecclesiasticus), Baruch (including letter of Jeremiah), Additons to both Esther and Danier (Prayer of Azariah, Song of the Three Holy Children found in Septuagint Daniel 3:24-40)