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According to New Testament scholar Dr. Frank Stagg and classicist Evelyn Stagg , [1] the synoptic Gospels of the canonical New Testament [2] contain a relatively high number of references to women. Evangelical Bible scholar Gilbert Bilezikian agrees, especially by comparison with literary works of the same epoch.


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These writers claim that examples of the manner of Jesus are instructive for inferring his attitudes toward women and show repeatedly how he liberated and affirmed women. By word or deed he never encouraged the disparagement of a woman. The gospels of the New Testament, written toward the last quarter of the first century AD, often mention Jesus speaking to women publicly and openly against the social norms of the time. He writes about Christianity from a Middle Eastern cultural view.

Essay Crucifiction Pay Sex

He finds evidence in several New Testament passages that Jesus had women disciples. Jesus replied:. Who is my mother, and who are my brothers? For whoever does the will of my Father in heaven is my brother, and sister, and mother. Bailey argues that according to Middle Eastern customs, Jesus could not properly have gestured to a crowd of men and said, "Here are my brother, and sister, and mother.

Therefore, the disciples standing before him were composed of men and women. The Gospels record several instances where Jesus reaches out to "unnoticeable" women, inconspicuous silent sufferers who blend into the background and are seen by others as "negligible entities destined to exist on the fringes of life. The three synoptic gospels all record the healing of Simon Peter's mother-in-law. When Jesus came into Peter's house, he saw Peter's mother-in-law lying in bed with a fever.

He healed the woman of fever by touching her hand. She rose and began to wait on him. With this particular healing, something unique occurs. Quite often, after being healed, people left Jesus to go about their renewed lives. Peter's mother-in-law, however, immediately rose and began to "serve" him.


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Jesus practiced the ministry of touch, sometimes touching the "untouchables" and letting them touch him. Among the things considered defiling disqualifying one for the rituals of religion was an issue of blood, especially menstruation or hemorrhage. One such woman had been plagued with a flow of blood for 12 years, no one having been able to heal her.

She found the faith in a crowd to force her way up to Jesus, approaching him from behind so as to remain inconspicuous, and simply touching his garment. Jesus turned and asked who touched him. The disciples tried to brush aside the question, protesting that in such a crowd no individual could be singled out.

Jesus pressed his inquiry and the woman came and trembled at his feet; she explained her reason and declared amid the crowd what blessing had come to her. Fontaine writes, "The ' chutzpah ' shown by the woman who bled for 12 years as she wrests her salvation from the healer's cloak is as much a measure of her desperation as it is a testimony to her faith. She notes that when disabled people are healed, the act "emphasizes primarily the remarkable compassion of the one doing the good deed, not the deserving nature or dignity of the recipient.

Jairus was one of the rulers of the Jewish synagogue , and had a daughter who had been very ill and was now at the point of death. She was an only daughter, and was twelve years of age.

So hearing that Jesus was near, Jairus came to Jesus, and, falling down before him, implored Jesus to come and see his sick daughter. She had been comatose, and in Matthew her father says she is already dead. Jesus went to her, even though the others mocked him and said it was too late. When he saw her body, he took her by the hand and said to her, "Talitha koum," which means, "Little girl, I say to you, arise! He gave strict orders that no one should know this and said that she should be given something to eat. The widow lived in a remote small town on a hillside in Galilee. However, the death of her only son left her with little means of support.

Jesus gave the command "Arise!


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  • Jesus was teaching in a synagogue on the Sabbath and saw a woman who had been "crippled by a spirit for eighteen years". She was bent over and could not straighten up at all. He called to the woman, said "Woman, you are set free from your infirmity", then laid his hands on her body, and immediately she straightened up and praised God.

    The synagogue ruler, the defender of the Sabbath, was indignant because Jesus had healed on the Sabbath. Rather than confront Jesus, he rebuked the woman publicly by saying to the whole congregation, "There are six days for work. So come and be healed on those days, not on the Sabbath". Doesn't each of you on the Sabbath untie his ox or donkey from the stall and lead it out to give it water? Then should not this woman, a daughter of Abraham , whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?

    Jesus who always kept his covenant of chastity presented women as models of faith to his listeners. In the culture of the day, women were neither to be seen nor heard since they were considered "corrupting influences to be shunned and disdained. Jesus honors a poor widow who cast "two copper coins" into the Temple treasury.

    What the widow gave to God was the totality of her belongings. Women had only limited access to the Temple in Jerusalem. There Jesus found the most praiseworthy piety and sacrificial giving, not in the rich contributors, but in a poor woman. In the Parable of the Lost Coin and the Parable of the Leaven , Jesus presents his own work and the growth of the Kingdom of God in terms of a woman and her domestic work.

    Joel B. Green writes of the Parable of the Leaven that Jesus "asks people — male or female, privileged or peasant, it does not matter — to enter the domain of a first-century woman and household cook in order to gain perspective on the domain of God. The Gospels describe three miracles of Jesus raising persons from the dead.

    In two out of those three incidents the dead are restored to women-to Mary and Martha their brother Lazarus [Jn. He defended the value of women by equating men's lust to adultery, punishable by hell. Jesus expounded upon the Book of Deuteronomy. Regarding men's custom of divorce, he defended the rights of wives by equating unjustified divorce with the guilt of causing the sin of adultery.

    After the Resurrection of Jesus , he chose to appear first to a group of women and gave them the privelege of proclaiming his resurrection and communicating his instructions to the Apostles. The canonical Gospels offer only one story about Jesus as a boy—Luke's story about the boy Jesus in the Jerusalem Temple. According to Luke, his parents, Joseph and Mary, took the year-old Jesus to Jerusalem on their annual pilgrimage to the Passover. Mary and Joseph started their journey home without Jesus, thinking he was somewhere in the caravan with kinsmen or acquaintances.

    When his parents found him three days later, Mary said, "Son, why have you treated us like this?

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    Your father and I have been anxiously searching for you. Mary told Jesus the wine was in short supply. Today his reply may seem curt: "Woman, what have I to do with you?

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    My hour is not yet come. Neither here nor elsewhere does Jesus renounce the mother-son relationship as such, but here, as in Luke , he declares his vocational ministerial independence of his mother. He has an "hour" to meet, and Mary, though his mother, can neither hasten nor hinder its coming. Most scholars believe that in Jesus' reply to his mother there was no disrespect.

    According to Matthew Henry's Commentary, he used the same word when speaking to Mary with affection from the cross. Bechtel disagrees with this reading. She writes that the use of the word "woman" in reference to Jesus' mother is "startling. Although it would not be improper or disrespectful to address an ordinary woman in this way as he often does: see John , , , it is inappropriate to call his mother 'woman'" Bechtel , p.

    Bechtel further argues that this is a device Jesus uses to distance himself from Judaism. However, Bishop William Temple says there is no English phrase that represents the original "Woman, leave me to myself. We have no corresponding term; 'lady' is precious, and 'madam' is formal. So we must translate simply and let the context give the tone.