Purpose for the days when I struggle

                It’s been awhile now, but the memory still crops up every now and again.  Usually when I think about what I wish church looked like; when I am weary of the fight and considering just sitting back, retiring my fervor, and simply signing up for a women’s bible study.  Not that there’s anything wrong with women’s bible studies—quite the opposite!  There are lots of things very right about them.  But because I’ve never really fit in with the women’s ministry crowd, for me, they are a subtle surrender to comfort, and … less.

                 I remember I was at our church-at-the-time, chatting over “what’s going on with you these days” with a former pastor, our then-pastor, and my husband, the Officer.  The Officer had been invited to teach and our pastor was verbally applauding his ability thus, noting his seminary experience as additional reference.  I was beaming, genuinely, because I know that the Officer is a gifted teacher; and I love hearing others praise this quality as well. 

                Our former pastor then turned to me, knowing I, too, was a seminary student, and asked, “What about you, Jen?  Are you teaching here?”

                The honest answer was no; and I said as much, quickly and emphatically, trying to show that our pastor had not extended such an invitation.  I certainly did not want him implicated in allowing a woman to teach.  I did not even want the assumption permitted to linger. 

                The men returned to their small talk; but I couldn’t shake the apprehensive feeling of being found out.  You see, I do have a passion for teaching, a desire to share God’s Word.  And I do very firmly believe that women are capable of doing so.  Not just for the benefit of children and other women; but for the edification of the entire body.  And I believe that women are able to pastor as adeptly and appropriately as men.  I’m not saying I want the job, I certainly don’t consider myself qualified for it.  But I am saying that as a sex, we should be permitted to have it, if we are so called and gifted.  Which makes me a feminist in many eyes; a label I will not shun.  But for fear of using a word with so much negativity attached to it (at least in evangelical circles), I won’t go so far as to say that Jesus was a feminist, too.  Simply because Jesus wasn’t any –ist: not feminist, not humanist, not traditionalist, etc… 

                Jesus was and is a member of the Godhead.  As such, He knew that every single person, male or female, Jew or Gentile, slave or free, is fallen and sinful; and therefore in desperate need of redemption and reconciliation.  Jesus knew that without Him, none of us can have a relationship with His Father, Almighty God.  And so, on behalf of all of us, He was crucified for our sins and rose again, victorious over death once and for all.  After which He sent the Holy Spirit, another member of the Godhead, to reside in the heart of every believer: male or female, Jew or Gentile, free or slave.  And the Holy Spirit, God’s presence indwelling the believer, gifts and empowers individual believers as He sees fit, not as humanity deems appropriate.       

                That being said, there are times when I still hesitate to openly share my position on the matter because it goes against so much tradition.  And when flouting tradition, one comes to expect a fight.  People, myself chief amongst, have emotional connections to their theology.  But when one’s theology is challenged, emotions are engaged and we can find ourselves involved in conflict that has the potential to end up being highly divisive and damaging.  Truth be told, I see holding this position as a difficult, long drawn-out pursuit not for the faint of heart.  A rebellion of sorts, not against God’s Word, but against the status quo; against the way things have always been.  Thus, I don’t want to assign allegiance to one who does not chose it; nor is it my place to out someone who quietly supports this truth, but has as yet not given it voice.  Because it is exhaustingly hard to battle constantly with tradition.  And I certainly don’t want to heave the weight of that struggle on anyone; so I find myself doing what I can to make sure the people around me aren’t associated too closely with my ideas, either through purpose or inadvertent assumptions.  I find myself being quiet, holding my tongue, or blithely nodding along when inside my head I’m refuting what’s being said to support the structures of tradition. 

                Which means that compounding the inherent struggle is the reality that there aren’t a lot of local like-minded groups.  Not too many studies or small groups or conferences or webinars hosted by local churches that facilitate this line of thinking.  So for someone in a semi-rural area, like me, holding to this truth can get kind of lonely.  And for all the support I can find in the twitter- and blogo-sphere, I fully admit that humans were designed as relational creatures; and these media outlets are a meager phantom standing in the stead of genuine, encouraging relationships.       

                It is in these lonely and weary times that I want to just quit.  Let someone else do the fighting for me.  It would be easier that way.  But then, I always think about what I want my daughter and son to grow up knowing: what it means to follow Jesus, even when it’s hard or lonely or long.  And I think of what it must have been like to follow Him when He walked among humanity.  His followers had to contend with the Essenes, the Pharisees, the Sadducees, and the Gentiles; groups that didn’t often agree.  While Christ did much to correct their doctrines during His incarnation, He didn’t come specifically for that purpose.  He came to make a way for all who desired fellowship with Almighty God.  Even those, mentioned above, who should have known better.   

                Thus in keeping with my one word for 2013, I have decided to be purposeful in my interactions both online and in real life.  First and foremost, I will daily strive to be worthy of the gospel which has saved me. I will seek first to promote the revelatory and sanctifying truth that all who believe in Jesus and follow Him with their whole lives will be saved.  From there, because I know better, I will keep fighting for the truth that Jesus came on behalf of all people; that His Spirit indwells all those who believe in Him and receive His sacrificial death as their own; that God Almighty calls and equips and empowers all those whom He wills, be they male or female, free or slave, Jew or Gentile, for the edification of all believers, the expanse of His kingdom, and the glorification of His Holy and Righteous Name. 

                I will not allow silence to be an assention, a surrender.  I will speak for those who cannot, for those who don't yet have the strength or courage, for those who do not yet know.  But above all, though I may grow weary, or lonely, or afraid, I will rest in truth of gospel of Jesus Christ, who came to give freedom to the captives and healing to the brokenhearted.  


  

Advent: a woman's place

I won’t lie to you: there are days when I struggle with calling myself an Evangelical. 
                
                      Today, for example. 
   
Yes, the Church of England’s General Synod recently voted to exclude women from ordination in the role of bishop.  Yes, an acquaintance, who has since been hidden on my social media feed because I seriously can’t take anymore, posted a youtube video from the previous (not Obama v. Rommey, but Obama v. McCain) election in which a male pastor explained why and how, “biblically,” women in governmental leadership positions equal a nation under God’s judgment; and, that women should never, ever, ever be permitted to preach.  Yes, the church I recently committed to attending (the last bastion of hope in my local vicinity) has ousted all female pastors for personal reasons, and hired a plethora of young, married men in their stead.  And yes, recently I had a conversation with a friend who assured me that her marriage would be recognized in God’s eyes because she had been married by a male leader.  For, to be married by a female pastor (oh, that they even have the audacity to call themselves that!)  makes any covenant illegitimate in God’s sight. 

                  What?

Why is the faith that I love so dearly, so harmful and restraining for women?  How is it that we can read the exact same scriptures, and cite experts in the field, and come to such polarizing answers?  How can it be said that women have no voice; yet Jesus Christ gave the honor of first missionary to a woman, instructed women to proclaim the gospel after he rose, and allowed a woman to study at his feet as the other male future-leaders did?   

How can women be so excluded from God’s plan of redeeming creation that we have been relegated to our husband’s dreams or callings?  Or at best, to the tents of the other women? 

Dear one, you know this topic is my heartbeat: the God of the universe is the same God of women.   I hope I am clear in my pursuit: not a female over male, to counteract the current systems, but female with male.  Serving together, teaching and learning from one another, ministering to each other, living the gospel together for the benefit of each other.  Because God made women, as He made men, in His own image.  And in Christ, all are free to worship Him thus; and teach about Him thus; and show the world who He is.   Because we all have the same outpouring of the Holy Spirit as our male counterparts.  There simply is no scriptural way to duck this truth.       

And where do I land after another gender-equality rant?  Where do I go when I am so weary of only hearing God's Word taught by male voices?  To whom do I turn when, yet again, all I'm told is that based on the sole fact of my gender I am exempt from decision-making, as though "female" is a reasoning-handicap?  When I am counseled to lay aside my calling and dreams thereof, so that I may invest all time and energy into my husband's calling. 

I go, dear one, to the only place one can: to Jesus, the only one who has the words of life.   

And because we are so close to the celebration of Divinity incarnate, I am focusing for the next few weeks on the nativity story.  More specifically, I am purposing to enter into this advent season devoting myself completely to the Magnificat [Luke 1:46-55].  Highly liturgical, perhaps.  But in these nine verses, sung by a newly pregnant teenage girl, I find so much hope and honestly and beauty and high theology that anticipate and reflect the coming of Christ Jesus.  These verses allow me to focus on the fact that before anybody else knew…before Joseph or Herod or Pilot or the Pharisees…a young woman was told about the advent of the Messiah.  This Jewess had no clout, no platform, no worth outside of her immediate family (and even that hinged on her virginity).  Yet, it was to her—and ONLY her—that the angel Gabriel imparted the news that changed everyone’s forever. 

                The Messiah is come.  God’s promise would be fulfilled.  
 
And yet, He did not announce it to a high priest or to judge or king or prophet. 
 
                Almighty God told one woman. 

It was up to her to tell the rest of her world.  Just as it was up to a Samaritan to tell her village; and as it was up to a woman to break tradition, enter the male part of the house and purpose to learn at the feet of the Master, so that she might teach others.  Just as it was up to a woman to announce the resurrection of Christ from the dead, so it was up to this one woman to announce the impending insertion of Immanuel into human history.

Never, ever, ever doubt, dear one, the impact one woman -- in love with the Lord and completely submitted to the Holy Spirit -- can do:

                change all of eternity. 

For the glory of her Lord, her soul will magnify His name.

Amen.      

    

Where We Go From Here...

Source

Today, each of the women in Christ’s ministry can serve as an emotive window for those of us trying to follow after him as our Lord.  Being abandoned or rejected five times, as the Samaritan woman may have been, may resonate with those of us who have been involved in serial monogamous relationships; even those of us who have been taught by contemporary culture to experience as many sexual partners as possible before settling down in marriage.  Yet, we find that the common experience is that at the end of these types of relationships, there is a hollow rejection and impression of decreased worth, as this woman likely experienced.  Perhaps for some of us today, the very fact that she has had many partners, and is not a prostitute, might make her relationship with Jesus more accessible and vibrant. 

When considering Mary and Martha, it is important to balance the two extremes these women enact.  Jesus tells the lawyer preceding their story to go and do likewise, not merely go and contemplate the gospel message, or go and serve until burnout.  Much like the anointing, which was acceptable while Jesus was with them, sitting at his feet to the negation of all else may have been an extraordinary expression of devotion.  Yet now that the Kingdom is here, with its work handed over to the church, neither extreme, Martha’s doing versus Mary’s contemplating, is ideal in and of itself. 

The clear use of women in Jesus’ incarnate ministry should provide a template for contemporary churches to model.  Woman today, as in Jesus’ immediate context, need to be permitted to express their individual gifts in an edifying manner for the whole body of Christ, not solely for other women or children.  Whether it is through missions like the Samaritan woman, leadership like Martha, study as with Mary, or worship and service like the woman from Bethany. 

As a woman in contemporary western culture, who is afforded the opportunity to pursue theological education, I appear to have little in common with the women in the gospels, save a faith in Jesus Christ as Messiah and Lord.  As such, it would be ill-advised for me to promote a feminist theology over and above my male brethren.  In fact, because I have been given so much, I am more like the Pharisees or disciples; thus my focus must not be on advancing a feministic gospel, but rather the gospel that has come to save the lost, free the oppressed, welcome the outcast, and lift up the downtrodden.  Gender, ethnicity, socio-economic status, and educational background must not have any bearing on whom I serve.   On a practical level, I am called to humble myself as Christ did, to reach across cultural barriers, with the message of God’s abounding and saving grace.  No matter the circumstance, no matter the outcome, the good news of Jesus Christ is meant to heal lives that have been devastated by whatever lurks in their past.    

And yet...

Every church I have attended has had no women deacons or elders.  Though some have permitted a woman to teach on special occasions, these women may not be ordained.  One church's governing council removed their endorsement from a sister church plant, when that community began permitting married couples to serve as elders together.  Gender-inclusive language is still cumbersome and most times does not enter into the sermons.  When applying for grad-school, I was told by my then-pastor that a seminary education, merely for the sake of education, was a waste of money; yet when my husband sought the same pastoral approval, he was not given similar comments.  I have been firmly instructed by elders that women pastors are unbiblical.  I have been corralled by pastors who say that I can only serve in women’s or children’s ministries.         

Thus, beloved, there is work yet to be done.  We must note that Jesus did not prevent women from physically following him, day after day, unto the cross.  He did not shoo Mary back into the kitchen.  Jesus gave the honor of first missionary to an unnamed foreign woman, and the honor of first resurrection testimony to the formerly demon-possessed Mary Magdalene.  Jesus was ministered to by women, he was financially supported by women, and he utilized women to advance his ministry.  May he continue, through the empowering of the Holy Spirit, to use women, men, the outcasts, and the have-nots to bring honor to his name, and souls into his kingdom,

for the glory of God the Father.        

Did you enjoy this study?  For a refresher, or to catch one you missed, here's a link to the other articles in this series: The Women Who Knew Jesus

How a Servant is to Serve, a lesson from Mary and Martha

Martha and Mary by He Qi Chin

I’ve been Martha.  Not in the way you’d expect, the doing-all-the-things-because-I’m-a-beaver manner.  But in that I feel this unexplainable weight to meet the androcentric expectations of my more patristic brethren.  I’ve held my tongue, when I knew it was not what was being required of me at the moment, in settings where more traditional believers facilitated the gathering.  And I’ve relied on men to speak for me in similar settings, when I knew my job was to speak up for myself, or on behalf of sisters who had been belittled into silence.  I’ve hastily back-pedaled when asked if I desire to or was teaching God’s Word; and I’ve looked demurely at the floor, dying a little bit on the inside, instead of challenging the ideals spouted by denominational leaders. 

I’ve been Martha.  Distracted too much with the worry of how other people will react to my intentions or actions, to sit at my Master’s feet and quietly, though publicly, declare that I will be His student, so that I may be a teacher of His way to others.  Worried about the hard work of having to defend why I think what I’m doing is scriptural, why women should be permitted to behave thus.  Worried at the reaction towards my husband, who leans a little more closely to the traditional way of doing things than me.  Worried that my ministry or my voice or even the person for whom I’m advocating might suffer unnecessarily for my brazen speech.  Worried with the details of service, of how things will come off; because these events will reflect on me as a leader and my ability thereto.  Worried.  To the point of distraction, so that I’ve missed my Master’s presence in these beautiful moments. 

And because of this, I find that I might have more in common with Martha than Mary.

The Sisters at Bethany: Luke 10:38-42

As we mentioned on Thursday, By sitting at Jesus’ feet, Mary is signaling her intention to become a teacher herself; and Jesus declares that she is right to do so.[1]   However, if this is the sole intent of this narrative, Mary’s theological education comes at the expense of Martha.[2]  To counter the seeming unfairness towards Martha, Veronica Koperski proffers the theory that it is not Martha’s busyness that is being chastised, but her anxiety.[3]

The weight of this idea falls mostly on the translation of the Greek verb “diakouew” from verse 40.  According to Klaus Hess, in this particular passage, it means “service at a table;” however, this word occurs 34 times in the New Testament and in every use except this one, it implies “service, office, aid, support, distribution (of alms, etc.), office of a deacon.”[4]  In fact, Koperski contends that because of its usage in other New Testament passages, it is “not exclusively associated with table service, and the text gives no indication that a meal is involved.”[5]  In particular, she references a later passage in Luke 22:25-27 were this word expresses “the epitome of Jesus’ mission” and notes that “Jesus does not actually serve a meal, but charges his disciples to adopt the attitude of ‘one who serves.’”[6] Warren Carter asserts this position, noting that

in six of its eight occurrences in Acts diakonia indicates leadership and proclamation on behalf of God or of the church and the gospel.  In two of the six the administration and provision of material relief for those in need are indicated without separation of these tasks from the tasks of leadership and proclamation.  Partnership with others in the acts of ministry pervades all eight texts, as does the sense of ministering as the representative of God or of the church…thus [it] does not designate domestic or culinary activity.[7]

The question then becomes, why in this instance only does this verb refer to waiting tables?  Is it only because its subject is specifically female and could therefore offer no other service?  If this is the case, certainly Jesus’ words that Mary has choose the better portion indicates that becoming his student trumps domestic obligations.  On the other hand, both Carter and Koperski contend that Mary and Martha were involved, at some level, in local church leadership.  Carter posits that Martha’s anxiety stems from the exultant doing of this ministry, while Koperski attributes the worry to her feeling of being pulled away from her service therein, by the disapproval of others.[8]  While both theories certainly place more weight on Martha’s potential ministerial duties and make her seem less like a petulant child, neither can be adequately proven from the text itself. Yet, neither can a simplistic outburst concerning the unfair distribution of domestic duties.  What remains are Jesus’ words that Mary “has chosen the good portion, which will not be taken away from her” (10:42). 

Thus however you read this particular word for service, as domestic in only this one instance or as service for the kingdom, the good portion for which Mary is lauded is: being aware of her Lord’s presence, of abandoning what is culturally expected to spend her time with him, soaking up his presence and his teaching even if it is socially unacceptable.  Because those are the only things that will sustain a servant of any ilk. 

I must encourage you: sit at Jesus’ feet, soak up His presence, and learn from Him through reading God’s Word.  Be prepared to share what you have learned, to freely give what you have freely been given.  And when societal boundaries seem to rise up against what you’re doing, cross them.  Like a rebel who hails from a kingdom where your King delights in eliminating the walls that keep us from Him.    

Enjoying this study?  Here's a link to other articles in this series: The Women Who Knew Jesus

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[1]Wright, N. T., Bishop of Durham.  “Women’s Service in the Church: The Biblical Basis.”  Conference paper for the Symposium “Men, Women and the Church,” St John’s College, Durham, September 4 , 2004.   www.ntwrightpage.com/Wright_Women_Service_Church.htm
[2]Veronica Koperski.  “Women and Discipleship in Luke 10:38-42 and Acts 6:1-7: The Literary Context of Luke-Acts.”  A Feminist Companion to Luke.  ed. Amy-Jill Levine with Marianne Blickenstaff, 161-196.  New York: Sheffield Academic Press, 2002, page 183.
[3] Ibid, 195.
[4] Colin Brown, ed., New International Dictionary of New Testament Theology, vol 3 (Grand Rapides: Zondervan, 1986), s.v. “Serve, Deacon, Worship,” by K. Hess.   
[5] Koperski, “Women and Discipleship,” 183.
[6] Ibid, 182.
[7] Carter, Warren. “Getting Martha out of the Kitchen: Luke 10.38-24 Again.”  A Feminist Companion to Luke.  ed. Amy-Jill Levine with Marianne Blickenstaff, 215-231.  New York: Sheffield Academic Press, 2002.  Originally published in CBQ 56 (1996): 264-280, page 222.
[8]Carter, “Getting Martha Out,” 230; Koperski, “Women and Discipleship,” 185.

Scarring Culture

My mother works with wood.  She is  less carpenter, more artisan, who attends the warmth of her organic medium with the tenderness of, well, a mother.  Her handiwork fills the homes of our family in the form of beds and tables, desks and mantles.  She has asserted, as one who has seen the effects of this mistake, that when sanding a piece, bringing its glow to the surface, turning the wood satin beneath her fingers, that to go against the grain scars the wood.  It leaves the wood marked and sets it apart from the rest of the piece.  Thus the colloquialism, “against the grain” can be taken to mean a scarring of culture, a change that is counter to the status quo.  A way of doing, a way of being, that is revolutionary; and can change the culture in which the action occurs.

So it is with two sisters, in their home in Bethany.  One adhering to the normative cultural practices of her day; the other, flouting them.  And Jesus saying the later has chosen the better way.         

The Sisters at Bethany: Luke 10:38-42

Returning to the text, we find that immediately before Jesus dines at the home of Martha and Mary, 70 disciples have returned.  Jesus, having sent them out to tell of his works and mission, rejoices and offers a prayer of thanksgiving.  Then in answer to a  lawyer’s question, Jesus gives the parable of the Good Samaritan (10:17-37).  The thrust of this parable turns the expected worldview of a Jewish lawyer on its head by insinuating that the law requires one to love God and people, even one’s enemies.  Jesus, in verse 37 then admonishes the lawyer to “go and do likewise.”  The command of “do” insinuating action; which is important when considering that within a few verses it appears that Martha is rebuked for “doing,” where Mary is seemingly lauded for not doing.   Following this teaching, Jesus and his disciples leave their current town and head into Bethany. 

Once in Bethany, Jesus and his disciples are welcomed into the home of Martha.  There is some disagreement between scholars as to whether this particular abode is the location of a house church or merely her home.  (The Greek, οἰκίαν, means house and Luke’s use of the singular, feminine, genitive ending implies that the home is a possession of Martha.[1]  Therefore, if it is the site of a home church, Martha could be considered the leader thereof.)  Whether a house church or not, Martha opens her home to Jesus willingly.  With the Lord and his disciples inside, Martha’s sister, Mary, “sat at the Lord’s feet listening to what he had to say,” while Martha is “distracted with much serving” (10:39-40).  Martha then questions Jesus’ allowance of Mary’s seeming abdication of domestic duties; and Jesus responds to her by saying that Mary has chosen “the good portion which will not be taken away from her” (10:42).

source

This passage has been the crux of generations of debate regarding gender roles within the home and the church; both Mary and Martha having been cast as archetypes for contemplative and service-oriented lives, as well as exemplars of what women are not and are permitted to do within the context of ecclesiastical service, respectively.  (That the NIV renders verse 40 as “distracted by all the preparations that had to be made,” advances an a priori theory of a domestic origin, thereby subtly negating other legitimate catalysts for Martha’s distraction.)  However, most scholars do agree Mary’s reclining at Jesus’ feet is radical for the first century; and it is this behavior that causes Martha’s offense.  Bishop Tom Wright claims that “no doubt [Martha] was cross at being left to do all the work, but the real problem behind that was that Mary had cut clean across one of the most basic social conventions.”[2]  Why?  Because Mary would be sitting at Jesus’ feet in the male part of the house, instead of remaining in the back rooms with the other women.  Bishop Wright likens this behavior to a Western, twenty-first century guest following their host into his or her bedroom at night to sleep there, instead of staying in the guest bedroom made up for that very purpose.  First century Jewish women were generally not permitted in the men’s areas unless they were serving food.  Thus Mary’s positioning herself there warrants the audience’s attention.

By situating herself at Jesus’ feet, Mary is not only flouting her culture, but also asserting herself as a student of Jesus.  Mary would not act thus merely for self-fulfillment, nor simply to soak up her beloved teacher’s presence; instead, Mary is doing this in order than she may be a rabbi (“teacher”) herself.  Bishop Wright references Paul’s relationship with Gamaliel to illustrate this concept; emphasizing that in the first century, learning for the sake of learning was not an occupation entered into by the common person.  By sitting at Jesus’ feet, Mary is signaling her intention to become a teacher herself; and Jesus declares that she is right to do so.[3]      

As he illustrated in the parable of the Good Samaritan, Jesus allowing Mary to sit at his feet as a student and then telling Martha that her sister has indeed chosen the better way, the Lord is showing his followers how his Kingdom is to affect their comfortable ways of living.  In radical and counter-cultural ways.  Those who have been prohibited from learning and teaching now are welcomed as equals with their brethren.  Those who are unclean, as the Samaritan woman and the man in Christ’s parable, are now made equally clean and included in Christ.  Thus, Mary’s theological education does not come at the expense of Martha; rather the allowance of Mary to sit at Jesus’ feet is a liberation for them both.[4]  They are freed from solely domestic contributions to ministerial service that is unparalleled in their day.[5] 

A revelation which will become even more crystalline as we look at the Greek on Tuesday.

Enjoying this study?  Here's a link to other articles in this series:  The Women Who Knew Jesus

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[1] Warren Carter, “Getting Martha out of the Kitchen: Luke 10.38-24 Again,” in A Feminist Companion to Luke, ed. Amy-Jill Levine with Marianne Blickenstaff, (New York: Sheffield Academic Press, 2002), 215-231.  And Veronica Koperski, “Women and Discipleship in Luke,” in A Feminist Companion to Luke, ed. Amy-Jill Levine with Marianne Blickenstaff, (New York: Sheffield Academic Press, 2002), 161-196. 

[2] Bishop N.T. Wright, “Women’s Service in the Church: The Biblical Basis,” St John’s College, Durham, September 4 2004.

[3] Wright, “Women’s service in Church,” 2004.

[4] Koperski,Veronica.  “Women and Discipleship in Loke 10:38-42 and Acts 6:1-7: The Literary Context of Luke-Acts.”  A Feminist Companion to Luke.  ed. Amy-Jill Levine with Marianne Blickenstaff, 161-196.  New York: Sheffield Academic Press, 2002.” 183.

[5] Ibid, 195.

A Pharisee and an Outcast

Because all scripture should be read within context, no one verse or passage to be lifted from the place where its author set it,  today we’re going to look at John 4:1-42 as it relates to John 3, where Jesus encounters a Pharisee named Nicodemus.  So, crack John 3 [and if you’re feeling particularly ambitious, reread John 4 for good measure] and read it.  Don’t worry, I’ll wait…     

Nicodeums Visiting Jesus by Henry Ossawa Tanner - found at oceansbridge.com

Now, as we’ve mentioned [repeatedly] before, in chapter 4 we find that Jesus has gone out of his way, literally, to meet this particular woman at this particular well.  But this point becomes crystalline when considering it in such close proximity to that of Nicodemus the Pharisee visiting Jesus.  In the Nicodemus discourse, it is the Pharisee who seeks out Jesus; yet for the Samaritan woman it is the other way around.  Another striking difference between these two accounts is the time at which they happen.  John notes that Nicodemus came to Jesus at night, while Jesus’ meeting with the Samaritan woman occurs at noon. 

Again, we’ve established that some scholars deem this an unlikely time for drawing water, and make further claims about the woman’s character based on this fact [including that she has no friends or is not welcome by the other women, which is why she draws her water at noon, alone].[1]  However, as much as this anthropologic information supports the typography of this woman as an outcast, literarily, John is employing one of his preferred tactics, the expression of duality, to further highlight the differences between these two encounters: Nicodemus seeks out Jesus in the dark, while Jesus approaches this woman in the light of day.  Thus the insertion of time and location, which are characteristic of John’s gospel, serve to draw the readers’ attention to the polarization of these narratives.  And because the woman’s exchange with Jesus occurs in the light, John paints her as the better example of faith, understanding, and evangelism.

Within the Nicodemus conversation it is the Pharisee who begins the dialogue, as the honor of speaking first is generally afforded to the most socially superior individual.[2]  Even though Nicodemus identifies Jesus as “a teacher who has come from God,” Jesus immediately commandeers the exchange by ignoring Nicodemus’ question; Jesus offers instead a statement that is completely off the subject that Nicodemus has introduced.  In the remainder of their conversation, Nicodemus is left only with questions and Jesus guides the discussion in an increasingly harsh manner through to its cessation.  In the Samaritan discourse, Jesus is the initiator of contact, which does indicate his superior position; however this contact is highly unusual and counter-cultural.  In fact, when the disciples return from procuring food, they are surprised to find him engaged in a conversation with this woman, yet, as Keener suggests, they know Jesus well enough not to question him out loud.[3]      

While Nicodemus initially appeared to have a superior position in his conversation with Christ, “Jesus approached the relationship with the Samaritan woman with all the cards on his side: he was male, he was Jewish, he was a Rabbi.  He came with knowledge, a certain amount of affluence, friends, and the privilege afforded to him as a result of being part of the dominant culture.”[4]  And yet, he brooked interaction with this woman, who by Jewish pietists’ definition would have been considered perpetually unclean from birth due to her Samaritan roots.[5]  And he humbled himself before her, empowering her in their exchange, asking for her help in quenching his thirst.[6]  This humility was so out of the ordinary, the woman comments on it in verse nine, asking how a Jewish man could be requesting a drink from her, a Samaritan woman.[7] It is worth noting that Jesus furthers his expression of humility in showing his willingness to be made unclean by this woman, for as she notes, he has “nothing to draw with,” meaning he would have to use her utensils (4:11). In response to her seeming refusal, Jesus offers a further supplication: the gift of living water.  

During their conversation, each of Jesus’ answers to her questions show that unlike his exchange with Nicodemus, a Pharisee who was considered to be one who should understand the things about which Jesus spoke, Christ will treat the Samaritan woman as one who does not yet understand.  She is a perennial outsider, even without a corrupt morality.  At no point does Jesus verbally distance himself from her with increasingly cryptic responses, as he had with Nicodemus; instead, he offers greater amounts of information, without ignoring her questions or impugning her intelligence, though he does allow her to duck to issue of her marital state.  Thus when she states her faith that he is a prophet and later that from the Jews the Messiah is coming and will show the Samaritans all things, Jesus offers her the clearest, most efficient personal Christology yet: “egw eimi,” I am he (4:26).

This statement secures her faith and she immediately acts upon it; she leaves her bucket where it is and departs to call her fellow Samaritans to this man whom she believes is the Messiah.  Yet, Nicodemus, a man who was supposed to be constantly villagent for the consummation of God’s promise, is even rebuked by Jesus for his lack of belief (3:12).  Thus a foreign woman, the last person any Israelite would have expected, heralded the Messiah’s coming.  She called her people to Christ, believing with all that she was that Jesus was the Promised One.  While the Pharisee, a man whom Jesus identifies as “Israel’s teacher” (3:10), had only questions and unbelief.  Thus, when we look at these two passages together, we see Jesus lifting a woman to a place of greater use in his kingdom; for she was ministered to and used by Jesus to announce the reality of his kingdom on earth, in a way that the Pharisee Nicodemus could not, because he could not believe.

And these two scenarios pivot on belief.  One, who should have known better, did not believe.  The other, who was fairly clueless, believed.  And tucked so neatly between these two accounts, not just once, but twice, is the theme of both:

For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.  For God did not send his Son into the world to condemn the world, but to save the world through him.   Whoever believes in him is not condemned, but whoever does not believe stands condemned already because they have not believed in the name of God’s one and only Son. (John 3:16-18)

-- And --

The one who comes from heaven is above all.  He testifies to what he has seen and heard, but no one accepts his testimony.  Whoever has accepted it has certified that God is truthful.   For the one whom God has sent speaks the words of God, for God gives the Spirit without limit. The Father loves the Son and has placed everything in his hands.   Whoever believes in the Son has eternal life, but whoever rejects the Son will not see life, for God’s wrath remains on them. (John 3:31b-36)

Thus, the Pharisee isn’t bad because he’s a Pharisee, nor because he’s male.  And the Samaritan woman isn’t good because she’s a woman, or a Gentile, or a sinner.  It is merely because he did not believe.  And she did.

Belief in Jesus Christ is the pivotal catalyst for eternal life. 

Without it, we are dead. 

  Enjoying this study?  Here's a link to other articles in this series: The Women Who Knew Jesus

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[1]Craig S. Keener, “One New Temple in Christ (Ephesians 2:11-22; Acts 21:27-29; Mark 11:17; John 4:20-24),” Asian Journal of Pentecostal Studies 12 (2009): 82.

[2] Craig Blomberg, “Literary Criticism, Introduction to Mark and Matthew,” Lecture, Gospels and Acts class, Denver Seminary, Denver, CO, September 27, 2011.

[3] Keener, “One New Temple,” 82.

[4]Brenda Salter McNeil, “A More Excellent Way: Race and Gender Reconciliation Through Christ,” Priscilla Papers, 14, (2000):  1-5.

[5] Keener, “One New Temple,” 82.

[6] McNeil, “A More Excellent Way.”

[7] Leonard Swidler, “Jesus in His Encounter with Women,” AFER, 13, (1971):  297-298.