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A. Johnson
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Introduction
Jesus, the Savior or Christ defended and upheld women. He was acutely observant of
how women were treated over 2,000 years ago and cognizant of how they are treated
even today. He scorned those that attempted to attach a double-standard toward them and
concept based on civil and at times political theory. Its premise is that humankind, male
and female are equitable in terms of their worth and morality (Stanford Encylopedia,
Jesus being viewed as egalitarian goes against the culture of the leaders of that time.
However that is not to say that Jesus was an egalitarian. Jesus was much more than that.
He viewed people as individuals, each of us is recognized by the very hairs on our head
(KJV:Luke 12:7).
The Sanhedrin and Pharisees were the religious authorities in Jewish life. There were
many traditions of Judaism that were strictly followed pertaining to the lives of women.
The Roman government of the secular society of that time believed women to be mere
servants of men. Women roles were primarily regulated to the duties of family and home,
marriages were prearranged and even women of very young age were betrothed.
Therefore to see women as being equal to men in worth or morality was counter-cultural.
Jesus was traveling to Samaria and when he arrived, being a bit tired took a rest at a well.
While resting at Jacob’s Well, as it was called, a woman came to the well to get water.
Jesus asked the Samaritan woman for a drink of water as she was drawing it. She replied
why are you asking me for a drink. You are a Jew and Jews have no relations with
Samaritans. In this exchange, it is clear that the Jews and Samaritans did not socialize
together in those times. The Orthodox Jews, to which Jesus was affiliated, openly
disdained the Samaritans and considered them as “mongrels or half-breeds” as they had
mixed races with many other nations of people (Meador, 1996). The Jewish nation split
after the death of Solomon. The northern tribes, called Israel would not accept Solomon’s
son, Rehoboam, to rule as King over them. Instead crowning Jeroboam as their King. The
Southern tribes accepted the true heir to the throne (Meador, 1996). The northern tribes
followed a less Orthodox Judaism and were called Samaritans. There was a great rift
within the Jewish nation that lasted 200 years. For Jesus to talk to and even ask a
Samaritan for water would be considered sacrilegious. Egalitarian was his willingness to
Jesus replied that if the woman had known whom he was that asked for a drink of water,
he would give her living water to drink. She misunderstanding replied how can you give
me water, when you don’t have anything to gather it in as the well is very deep. She then
asked him if he was of more stature than her ancestor Jacob who built that well for his
people and their herds. Jesus responded by saying that the water, which she spoke of,
would leave you thirsty for more. But the water, which he spoke of, would quench your
thirst to the point of never being thirsty again. As this water would be a well springing up
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within you giving everlasting life. The woman then asked Jesus to give her this new
water so that she would not have to come to the well and draw it anymore.
Jesus then asked her to go and get her husband and return. She said she had no husband.
Jesus said she spoke the truth, but she has had five husbands. However, she lives with a
man now, that is not her husband. She then said you must be a prophet (KJV: John 4:5-
19). In this exchange Jesus again treats this woman morally as any other. Considering
from the Orthodox Jewish faith, a woman should have only one husband for her entire
life unless she is widowed. Jesus did not share the facts that he knew about her in a
scornful or ridiculing way. Instead he offered her a gift of everlasting life. Gave her
water that would quench her thirst (her true desire to be loved) forever.
In another incident Jesus was healing and delivering many people from various diseases,
sicknesses and mental illnesses (KJV: Mark 5). He had traveled to a country called the
Gadarenes, which is in the Greco-Roman region of Gadara (Luz, 1999). After this, he
crossed a sea and many more people came to meet him to ask him to heal their sick.
There was one woman who was determined to just at the very least touch the hem of
Jesus garment.
This woman had been sick with a blood illness for twelve years. She had spent all her
living on doctors who took her money and were not able to help her. The doctors most
likely knew beforehand they could not help her, yet continued to take her money on false
premises until all her earnings for over twelve years had been spent (KJV: Mark 5:25).
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Considered Unclean
For a woman to be in public with such an illness was considered inappropriate or unclean
according to Orthodox Jewish tradition (KJV: Leviticus 15:19). Anyone else that touched
her also would be declared unclean and is supposed to stay out of public until evening.
This woman sought to reach Jesus in her weakened condition as a multitude of people
were calling out to him and surrounding him on every side. She eventually was able to
just reach out to Jesus and touch the hem of his garment. Jesus immediately recognized
that healing power had been released from himself to someone and asked who had
touched him. Peter, one of his disciples, looking bewildered said that everyone is
touching you in this great crowd of people. However, the woman afraid for her life, yet
being obedient came forward and told her story and how she had received the healing she
had been seeking for twelve years. Jesus did not reprimand her for being in public, which
would have been the culturally correct thing to do, but simply said her faith in him, had
made her whole. This moral act of egalitarian like acceptance toward a woman that was
considered unclean by her own people, due to an illness received, not only restoration of
her health and life, but her dignity through Jesus words (Johnson, 2008).
Jesus was teaching in a temple when he was approached by the Jewish leaders in bringing
a they had witnessed committing the act of adultery. Adultery was condemned for both
men and women. Yet the Pharisee leaders had brought the women to Jesus. Egalitarian
thinking would see this as signifying that a double-standard existed. Where the man
involved was not brought to Jesus. This was not equal treatment for both men and
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women. Imagine the shame that must have been felt by this woman to be brought into the
religious temple and accused by those in positions of civil authority (Johnson, 2008).
Considered a Criminal
The act of adultery was criminal and punishable by death according to Leviticus Law
(KJV: Leviticus 20:10). However the law does state that both parties should be put to
death. This woman’s life was in the hands of Jesus and though she was guilty, Jesus
defended her. In the face of the scribes and Pharisees, he stood by her side.
The accusers called for her to be stoned to death and were about to carry out the act.
However, Jesus asked a question that caused them all to think about themselves and their
Exonerated by Jesus
He asked that the one among them without sin should throw the first stone at this woman.
The accusers begin to leave the scene, one by one until only Jesus and the woman
remained. Jesus then asked her where were her accusers. Where were those that had
condemned her to death. She replied there were none. He then said neither do I condemn
you. You are free to go, but he then instructed her to not commit such an act again. Here
showing, not only mercy and forgiveness, but giving direction and hope for her future
Jesus did not condemn the men, nor the woman in this case. The men admitted that they
had sinned by their walking away. However Jesus did not call for them to stand trial for
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their transgression. Instead he treated all with respect and valued each of them as
Conclusion
Jesus treated women with respect, dignity, and equality in each of these examples.
Presenting a egalitarian ethic in his attitude and actions toward women. Jesus was not
politically correct nor culturally correct, but willing to defend, heal, and set free anyone,
References
Giannet, S. (2002). The radical ethics of Jesus. The American Journal of Biblical
Theology.Retrieved October 15, 2008 from
http://www.biblicaltheology.com/Research/GiannetS02.html
MacArthur, John. (2008). The biblical portrait of women: setting the record straight
Retrieved October 15, 2008 from http://www.gty.org/Resources/articles/2118