What Did Jesus Teach Regarding Women

Jesus’ Teachings Include Women

The four gospel narratives of Jesus’ earthly mission contain more mentions of women than practically any other secular text from the time period in which they were written. There, we hear Jesus commend women for their faith (as in Matthew 15:28, or Martha in John 11:26-27), or for their charity (a poor widow’s gift in Mark 12:43-44) in a variety of situations. Their inclusion in his lessons was important to him (about a woman baking bread, Matthew 13:33; or a woman hunting for a lost coin, Luke 15:8-10).

In dread of the Jewish authorities, Jesus entrusted them with the word of the resurrection, whilst the male disciples remained in hiding.

For their faith, their wisdom, and their loyalty, women were frequently held up as models by their male contemporaries.

It has been suggested that these ladies were never more than benefactors to Jesus throughout his earthly ministry because we don’t hear about them later in the New Testament.

However, we don’t hear from any of the disciples throughout the rest of the New Testament, with the exception of two.
We presume that everyone (with the exception of the suicide Judas) dispersed in all directions, delivering the Gospel of Jesus to the farthest reaches of the known universe.
The tale then takes up with the apostle Paul, who is working alongside Barnabas and Silas at various periods throughout the book.
This is the genuine story of five working women whose initial occupations were quite different from one another, but who all found themselves in the same unexpected situation.
There are two locations where we might discover their stories: first, in Luke’s description of the early Christian churches, particularly when he traveled with the apostle Paul, and second, in Paul’s letters to the churches.

How Jesus Viewed and Valued Women

The four gospel narratives of Jesus’ earthly mission contain more mentions of women than practically any other secular text from the time period in which they were composed. There, we hear Jesus commend women for their faith (as in Matthew 15:28, or Martha in John 11:26-27), or for their charity (a poor widow’s gift in Mark 12:43-44) in a variety of contexts. He included them as part of his teachings and practices (about a woman baking bread, Matthew 13:33; or a woman hunting for a lost coin, Luke 15:8-10).

(Luke 10:39).
In contrast to some of his pupils, no woman ever abandoned him, deceived him, or failed to trust what he had to say about her.
In the days after Jesus’ ascension into God’s presence, these same devoted women gathered with him in prayer in the upper chamber of the Temple building, where they awaited the promise of God’s Spirit to prepare them for further mission.
For the rest of the New Testament, we don’t get to hear from all but two of Jesus’ followers.
Assume that everyone (except for Judas, who committed suicide) dispersed in all directions, carrying the Gospel of Jesus to the farthest reaches of the known universe.
Next, the tale follows Paul, who is sometimes working with Barnabas and other times working with Silas.
In this real narrative, we follow the lives of five working women who came from quite different backgrounds and found themselves in the same unexpected situation.

We use the apostle Paul as our source for these tales. In two places, we may read about them: first, in Luke’s description of the early Christian churches, in especially during his time spent traveling alongside of the apostle Paul; second, in Paul’s letters to the churches.

Disciples Come in Two Sexes, Male and Female

Women have intrinsic worth that is equal to that of males, according to Christ. “. in the beginning, the Creator’made them male and female,'” Jesus explained. (Matthew 19:4; see also Genesis 1:27) Women were made in the image of God in the same way that males were. They share many characteristics with males, including self-awareness, personal independence, a level of self-determination, and the ability to accept personal responsibility for their acts. Women have intrinsic worth that is equal to that of males, according to Christ.

Disciples are available in both male and female forms.

4 “The foundation-stone of Jesus’ attitude toward women, according to Hurley, was his understanding of them as individuals to whom and for whom he had come.” He does not appear to have perceived them primarily in terms of their gender, age, or marital status; rather, he appears to have viewed them in terms of their relationship (or lack thereof) with God.” 5

Three Clear Examples

These examples of Jesus’ even-handed treatment of women are seen in all four of the Gospels. First and foremost, while Jesus was in public, he frequently addressed women directly. This was out of character for a man to do (John 4:27). The disciples were taken aback when they witnessed Jesus conversing with a Samaritan woman at the spring of Sychar (John 4:7-26). He also had an open and honest conversation with the lady who had been kidnapped in adultery (John 8:10–11). 6 A woman called to Jesus from a crowd (Luke 11:27–28), according to Luke, who devotes a great deal of attention to women in his Gospel.

9:22; Mark 5:34), and the woman with the bleeding disorder (Luke 8:48).
(Luke 23:27-31).
He expressed himself in a thoughtful and loving manner.
Bloesch deduces that “Jesus addressed the Jewish women as ‘daughters of Abraham’ (Luke 13:16), so elevating them to a spiritual position on par with males,” according to Bloesch.
As seen by his interactions with the woman at the well (John 4:16–18), the woman taken in adultery (John 8:10–11), and the wicked woman who anointed his feet (Luke 7:44–50), Jesus considered women fully responsible for their own wrongdoing.

Their wrongdoing was not excused; rather, it was faced. The concerns of sin, repentance, and forgiveness were dealt with by each person in their own way and with a measure of self-determination.

Jesus’s Valuation of Women Today

Despite the fact that Christ’s selection of the apostles and the unique sort of work they were given to undertake demonstrate a clear distinction in their roles, there are no barriers that must remain between a believer and the Lord Jesus Christ, regardless of gender. In both his life and teaching, Jesus showed nothing but the utmost esteem for female companions. He acknowledged the inherent equality of men and women, and he demonstrated the value and dignity of women as individuals on a consistent basis.

He treated women with respect, educated them, and ministered to them in meaningful ways.
Is it possible that things have changed too profoundly for us to see the same Jesus today?
Women today can experience the same deep satisfaction in serving Christ that the Marys and Marthas of Judea, or the Joannas and Susannas of Galilee, found in their lives centuries ago.
Borland’s book, edited by John Piper and Wayne Grudem, is available now.
Hurley, Man and Woman in Biblical Perspective(Grand Rapids: Zondervan, 1981), pp.

46-57, who discusses the position of women in rabbinic writings “It is safe to argue that a poor attitude of women was popular, maybe even dominating, before, during, and after Jesus’ day,” writes Ben Witherington III in Women in the Ministry of Jesus (Cambridge, England: Cambridge University Press, 1984), p.

Women in the Bible, p.
All We’re Meant to Be: A Biblical Approach to Women’s Liberation (Waco, TX: Word Books, 1974), p.
Letha Scanzoni and Nancy Hardesty, All We’re Meant to Be: A Biblical Approach to Women’s Liberation, Waco, TX: Word Books, 1974, p.
Evans (1994), p.
5.
6.
The Bible, according to Bloesch, is anti-feminist.
Liberty University in Lynchburg, Virginia, is home to Dr.

James served as president of the Evangelical Theological Society for a number of years. His other notable accomplishments include serving as a founding member of the Council on Biblical Manhood and Womanhood, where he continues to serve to this day.

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What Did Jesus Teach about Men and Women?

Part of the What Did Jesus Teach? series, this essay explores the teachings of Jesus.

Clear Distinction

Christ not only showed great respect for women, but he also illustrated a clear separation between men and women in terms of their roles. In no other instance is this dilemma more prominently displayed than in Jesus’ selection of solely males for the position of apostle. The relevance of this clear role division is questioned by many Biblical feminists, who either dismiss it as arbitrary or explain it away as cultural or transient. However, when it came to breaching societal conventions, Jesus was not opposed to doing so when he believed it was necessary.

23:13-36), cured people on the Sabbath (Mark 1:21-27; Luke 13:14; John 5:8-10), and cleansed the temple (Matt.
(John 2:14-17; Matt.
Jesus spoke to a Samaritan woman (John 4:7-9), ate with tax collectors and sinners (Matt.
Jesus did not yield to cultural pressure when it came to moral matters, and this is the purpose of the story.
He might have easily designated six men and their wives as apostles if he had chosen, for the women of the apostles usually joined them on their missionary journeys (1 Cor.
However, no such agreement was put in place.
Israel was ruled for years by Queen Alexandra only three decades before Herod the Great ascended to the throne of the nation.
Even though many women possess exceptional leadership abilities, God retains clear distinctions between the roles of apostle and elder when it comes to the offices of apostle and elder.

The Apostles

The twelve apostles were chosen by Jesus after he had spent the previous night in prayer (Luke 6:12). (Matt. 10:2-4; Mark 3:13-19). It was intended that apostleship would include leadership and rulership as well as the receipt of unique revelation. Several functions of the apostles were instantly discernible: (1) The apostles were to be with Christ, presumably to study extensively and to be instructed directly; and (2) The apostles were to be with Christ, undoubtedly to learn extensively and to be trained firsthand (Mark 3:14-15).

As evidenced by the following passages: Acts 2:14, 5, 12, 18, 40, 42, 6, 2-4, 9, 29, 15, 2, and Galatians 1:17.
Christ prophesied that the apostles will sit on twelve thrones, governing over the twelve tribes of Israel, as a sign of his fulfillment of this promise (Matt.
Fourteenth, Christ told the apostles that they would get particular insight (John 16:13-15) and that the Holy Spirit would have a distinctive teaching mission (John 14:26).
(4) Now the wall of the city had twelve foundations, and the names of the twelve apostles were inscribed on them, just as they had been on the first foundation” (Rev.
The ladies who followed Christ and served to him did not fulfill any of the responsibilities listed above.
Christ’s gifts to women were serving him, fellowshipping with him, accompanying him, learning from him, praying for him, and testifying to their own salvation and Christ’s resurrection.
These are the roles and functions that Christ designated exclusively for males.

Her reasoning is as follows: “If Jesus’ choice of twelve male disciples means that females should not be leaders in the church, then his choice of twelve male disciples signifies, consistently, that Gentiles should not be leaders in the church.” 3 Spencer made the same point in a different context.

Only male apostles were chosen by Jesus.
Only Jewish apostles were chosen by Jesus.
As a result, church elders must be men of Jewish descent.
We know this to be untrue based on historical evidence.

Spencer wants us to understand that Gentiles did hold eldership roles in a large number of “Gentile” congregations that were established by Paul. She would like us to come to the conclusion that, just as Jewishness is not essential for eldership, neither should maleness be required for eldership.

Jewish Apostles

A cursory examination of the New Testament, on the other hand, demonstrates that the Jews had a unique status throughout the time of Christ’s earthly mission. Jesus was born to be a “ruler who would be the shepherd of my people Israel,” as the prophet Isaiah predicted (Matt. 2:6). During his ministry, Jesus was referred to be “the comfort of Israel” (Luke 2:25), and he said, “I was not sent save to bring the lost sheep of the house of Israel home” (Matt. 15:24). He declared the arrival of a kingdom (Mark 1:15) and sent his disciples primarily to the Jews at first (Matt.

10:7).
19:28; Luke 22:30; cf.
Given the Jewish nature of Christ’s mission to restore Israel (Luke 24:21), it is not unexpected that all of the apostles were Jewish when the list was first compiled in Acts.
With the resurrection, Christ’s mission broadened to include Gentiles (Matt.
2:16), as well as Jews (Matt.
Gentiles were not only rescued, but they were also elevated to the position of elder in the newly formed organizational units of local churches.
As a result, Jewish apostles were distinctive and fundamental, while Gentiles rose quickly through the ranks of the church to take positions of leadership.

Was maleness merely a primordial aspect of the universe?

First and foremost, the church did not begin as exclusively male and later become both male and female.

Second, from what we can learn, male leadership was passed down from generation to generation by those whom Christ first educated and trained, and to whom he entrusted the future direction of his church.

A believer’s relationship with the Lord Jesus Christ should be free of boundaries, regardless of his or her gender.

The first and only replacement apostle was chosen in Acts 1:15-26, according to the Bible.

Nevertheless, she fails to see that one of the requirements specified is that the individual be a man—”.

Acts 6 contains the consequences of the selection instructions, which were the appointment of the first leaders other than the apostles and the apostles themselves.

There was a concern raised over the treatment of particular women (Acts 6:1).

As an example, if the directive had been to seek for seven “human beings” (anthropous), and only males were chosen, we may conclude that their selection was influenced by cultural factors or by chance. Instead, the selection of personnel was done with care.

Intrinsically Valuable

In light of these findings, we can conclude that Jesus clearly affirmed an abiding role distinction between men and women, as well as an abiding leadership role for men, in his selection of the twelve Apostles and only men to write the New Testament scriptures, in other leadership tasks assigned exclusively to apostles, in the pattern of male leadership followed by those whom Jesus taught most closely, and even in the twelve names inscribed on the foundations of the heavenly city.

However, despite the fact that Christ’s selection of the apostles and the unique sort of work they were entrusted to undertake demonstrate a clear separation between male and female roles, there are no barriers that must exist between a believer and the Lord Jesus Christ, regardless of gender.

He acknowledged the inherent equality of men and women, and he demonstrated the value and dignity of women as individuals on a consistent basis.
He treated women with respect, educated them, and ministered to them in meaningful ways.
Is it possible that things have changed too profoundly for us to see the same Jesus today?
Women today can experience the same deep satisfaction in serving Christ that the Marys and Marthas of Judea, or the Joannas and Susannas of Galilee, found in their lives centuries ago.
Borland and is derived from the bookRecovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism, edited by John Piper and Wayne Grudem and published by Fortress Press.
James Borland (ThD, Grace Theological Seminary), who is Professor Emeritus of New Testament and Theology.
His other notable accomplishments include serving as a founding member of the Council on Biblical Manhood and Womanhood, where he continues to serve to this day.

Jesus Christ’s teachings on the treatment of women

At this beautiful time of year, when our minds turn to the birth of Jesus Christ, allegations of sexual abuse of women against many men in positions of power and authority are surfacing in the United States, particularly in the South. In order to better grasp the path forward in today’s sometimes ethically and morally complex society, individuals would be well to study the teachings of Jesus. While on earth, Jesus was methodical and intentional in communicating eternal truths that, when followed, would result in more fair and just communities as well as the redemption of those who believed in him and followed his teachings.

He expended considerable effort — in an environment where women were seen as less valuable than males — in promoting the total equality of women and men in God’s sight.
Here are three examples of Jesus’ dealings with women from among his many encounters with them that exemplify his timeless teachings and are still relevant today.
As he denounced “Scribes, who love to go in long clothing, and love salutations in the marketplaces, (and) the chief seats in the synagogue.
On another occasion, acutely aware that, as is the case now, males controlled the great majority of the world’s resources in Jesus’ day, Jesus articulates every man’s responsibility to protect and provide for women.
Having foreknowledge of the widow’s imminent descent into poverty — who has now been left without anybody to provide and care for her in her declining years — and having the capacity to alleviate her misery, “(Jesus) had compassion on her.
And he who had been dead rose to his feet and began to talk” (seeLuke 7:11-16).
In the same way that Jesus, while nailed on the cross, delegated responsibility for his mother to the apostle John (see John 19:26), Jesus made it plain that it is a man’s responsibility to protect and provide for women.
According to Jewish and Roman conventions and regulations, men and women receive different punishments for sexually profligate behavior, with males receiving a lighter, if any, punishment than women.
Both men and women must adhere to God’s norm of chastity, according to Scripture.

The Sermon on the Mount, which is both beautiful and timeless, includes an extension of Jesus’ command to individuals to purify their thoughts: “Ye have heard that it was said by them of old time, Thou shalt not commit adultery; But I say unto you, that whosoever looketh on a woman to lust after her hath already committed adultery with her in his heart” (Matthew 5:27-28).

God’s requirement for sexual purity is the same for both men and women.
It is important to note that when a woman “caught in adultery” (see John 8:3-11) is brought before him, he does not condone or lessen her wrongdoing, but rather utilizes the occasion to preach repentance, which is required of both men and women on an equal footing.
Jewish law stipulated that only a male might commence divorce procedures, and that the choice was available even for the most minor of offenses.
Jesus, on the other hand, condemned adultery and fornication, which is what prostitution is, as well as abandoning one’s marriage vows.
What therefore God has joined together, let not man separate,” Jesus established his law of marriage as a mutual relationship, a sacred and serious commitment, and directed, “They are no longer two but one flesh” (seeMark 10:8-9).
The birth of Jesus Christ into earthly life was celebrated and lauded by both mortals and angels.
As the Saviour of the World, his example continues to be a strong testament to the respect, dignity, and protection that women deserve from men in our day and age.
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Women in Church Leadership – a Series of Study Papers: Introduction

The announcement that our denomination would be formally studying the position of women in the church was made in 2003, and we requested members and pastors to give us their studies on the subject. We got a wide range of replies on this contentious subject, as was to be anticipated. Some of the replies were well-thought-out, while others just expressed their thoughts without providing any supporting evidence. These materials were reviewed and debated for about two years by members of our doctrine team, who also referenced a number of books and journal articles in their research.

Because not every member of the doctrinal team sees this matter in the same way, it was vital for us to proceed with caution while examining the evidence in this case.
As a result, we’ve always had women who served the church in a number of capacities, and we’ve had women who served as leaders of various organizations inside the church (although their role as leader was not always acknowledged with a specific title).
On a similar note, the subject of whether women may hold leadership positions that are traditionally designated for elders, such as senior pastor or district superintendent, is worth exploring.
Women were already serving in spiritual leadership capacities in several of our smaller congregations prior to the start of this research.

The presence of women on congregational leadership teams was not due to any push for greater female representation, but rather because the congregation believed and the district superintendent agreed that these particular women possessed spiritual maturity and belonged on the pastoral leadership team.

Our objective was to have a better understanding of what the Bible has to say on this topic.
Michael Morrison drafted a document, which was then distributed to all members of the doctrinal team for review.
After receiving their feedback and making modifications, the new document was sent to all of our pastors.
Due to the fact that we went through the problems in a methodical manner, we released about one research every two months.
In our opinion, it is just as essential for members to understand how we arrived at our conclusion as it is for them to read the final judgment.

Joseph Tkach dedicates his life to the service of Jesus.

Women in Church Leadership: An Introduction to the Question

Our denomination’s Statement of Beliefs makes no mention of women in positions of leadership in the church. The Bible, on the other hand, declares that it is “infallible in all issues of faith and salvation,” according to the Bible. It serves as the foundation for Christian living and for the life of the church. The question then becomes, what does the Bible say about the role of women in the church? Scripture serves as both our beginning point and ultimate authority. Additionally, we state in our Statement of Beliefs that we are willing to learn and develop in knowledge, and that we are eager to react to God’s instruction.

Several passages of Scripture might be difficult to comprehend.
Scripture frequently exhorts us to fight societal trends, while at the same time encouraging us to adhere to cultural conventions and traditions.
16:16; 1 Pet.
In spite of the fact that Christians in various cultures have no difficulty with this mandate, people in America typically do, and we have long believed that this rule is based on cultural values rather than universal truths and principles.
While writing their commands for the holy kiss, Peter and Paul were influenced by their own cultural background.
6:1), he was adjusting himself to a different cultural context.
There is little doubt that certain of his directives are only applicable to people who belong to his culture.

Consequently, the question is: how can we determine whether a biblical law is founded on culture and so requires adaptation for the many cultures in which we now live?

In 1 Timothy 2:12, Paul declares that women are not permitted in the church to teach or exercise authority over males.

What criteria do we use to determine God’s will?

Is it appropriate to take it literally?

16:16) examine the principle that underlies Paul’s words and act in accordance with it?

Consider the following scenario involving a disagreement between Scripture and culture. Despite the fact that this scenario is not a perfect representation of the issue of women in the church, it does serve to highlight the point.

Comparison with slavery

According to 1 Timothy 6:1-2, Paul instructs Christian slaves to show respect for their Christian owners, but he never demands the masters to liberate their slaves. Are you saying that Paul is in favor of slavery, as many 19th-century Americans asserted? Was he merely going along with culture in order for the gospel to not be perceived as an adversary of society—”so that God’s name and our message may not be slandered”—or was he consciously avoiding confrontation with it? Slavery served a number of beneficial purposes in ancient civilization, but Paul might have argued that slavery itself was humiliating, that it was incompatible with the love that should define God’s people, and that it was a breach of the natural order.

Despite this, the gospel is a challenge to civilization.
2:1-7).
16).
The gospel planted the roots that eventually brought down the injustice of slavery, although the Bible does not explicitly condemn slavery.
“There is no longer a distinction between Jew and Greek, slave and free, male and female,” according to Galatians 3:28.
Do you think it’s possible for people to have equal value in the church even if they don’t play the same roles?
We reject slavery as unfair, so should we also stop treating men and women differently when it comes to leadership in the church?
Did Paul anticipate that his words in Galatians 3:28 would someday be used to refute his comments in 1 Timothy 2:12?
Or was Paul laying down a policy that would serve as a guide for the church indefinitely?

History

When it comes to cultural issues, the church has not always been on the right side of the fence. When it came to the abolition of slavery, several Christian churches were at the forefront of the campaign for freedom. The cultural movement for social equality for the descendants of those slaves, however, was met with resistance by many American churches during the twentieth century. Sometimes tradition is correct, and sometimes it is not. Culture may pose ethical dilemmas from time to time, but for Christians, culture is powerless to provide answers.

In spite of the fact that some cultures in the 1930s advocated for treating Jews as second-class citizens, the gospel teaches that Christians should have opposed the cultural tendency, even if some church organizations did so.

We feel that a thorough examination of the scriptural record as it applies to women in positions of leadership, as well as a thorough solution to the topic of the ordination of women as elders, is required.

Dealing with differences

The situation necessitates a thorough investigation. When it comes to a holy kiss, we can’t just say, “The Bible says it, I believe it, that settles it.” That’s not how it works in this world. That attitude, while it appears to be modest, is actually simple and arrogant since it believes that “I” have the sole correct interpretation of what Scripture says. We all come to Scripture with certain preconceived notions about ourselves and our culture. Some of us come from cultures in which women are expected to submit to males in especially restricted ways; some of us come from cultures in which women are encouraged to think for themselves and to take on leadership responsibilities.

Some civilizations now have views about women that are comparable to those of ancient cultures, while others are completely different.
Each of us must be conscious of the biases we bring to the Bible and, via debate with one another, determine whether or not our particular biases are distorting our comprehension of the text.
When it comes to discernment, prayer is essential because we want to be sure that we are doing God’s will rather than presuming that we already know what he wants.
It is our desire that the Holy Spirit guide us into all truth (John 16:13), which indicates that we do not yet have complete knowledge.
Even when there is agreement on the most fundamental ideas, there are some variations of opinion on scriptural interpretation due to the fact that no one group has a comprehensive grasp of everything.
This is true even when persons holding opposing viewpoints maintain equal confidence in the authority and truth of Scripture.
The challenge we face is not whether or not to trust the Bible; rather, the question is how to comprehend what the Bible is saying.

If we expect to reach a consensus on this topic given the fact that conservative Christians are divided on it, we are being unrealistic.

What should they do in this situation?

No, we don’t believe so.

It is necessary for the Christian church to teach several doctrines that are fundamental to the Christian faith.

Although many other doctrines are not important to our religion, they serve as practical rules or regulations for our physical lives, and they may differ from one culture to another or from one period of history to another.

We think that the teaching of female eldership is one of such principles.

People are not required to leave the church if they believe we are incorrect about the millennium, nor are they required to leave the church if they believe we are incorrect about the position of women in the church.

We must consider what they have to say, accept what is accurate, and disregard small inaccuracies.

However, while we would all like to be members of a church that provides all of the guaranteed accurate answers, there is no such church.

Instead, we must learn to do the best we can in the circumstances we find ourselves in while placing our faith in Christ to provide us with his righteousness as a shield.

We have no way of knowing how many people hold one point of view vs how many hold the other; yet, for the sake of our assignment, it makes no difference.

We would like you to participate in the investigation of the problem with us rather than simply reacting to the result. We will all learn from one other, and as we discuss the advantages and disadvantages of various ideas, we hope that the vast majority of us will agree on the final outcome.

What Jesus Says About Women: You Are Not “Less Than”

Jesus went to the temple to teach one morning at the crack of dawn. The crowd had gathered around, ready to be instructed — but the Pharisees came up to the front, bringing a lady with them to interrupt the lesson. “Teacher, this woman was apprehended while engaged in adultery,” they explained. —John 8:4 (New International Version) The notion of what this woman may have been going through makes my heart skip a beat. Can you image how terrified she was? And, maybe most importantly, her humiliation?

Was she hiding her face, sobbing, imploring, or remaining silent?
However, she had to be conscious that the harm to her reputation had already been done, and that she would from this day forward be the topic of murmurs and fodder for the local gossips for the rest of her life.
She had broken the law in some way.
Was she a recidivist in some sort?
Is it possible that she succumbed, in a moment of weakness, to something she believed would provide her with some comfort from her loveless marriage?
The essence of the parable is not what caused her to commit adultery, but rather Jesus’ answer to her when her horrible adultery was publicly exposed.
Isn’t there someone who is notably absent from this scene?

For a woman, adultery was not only a source of severe embarrassment, but it was also possibly a criminal act punishable by death.

— John 8:5 (NIV) The Bible doesn’t allow any room for interpretation as to what these individuals were aiming to accomplish.

They were attempting to lure Him into a trap in order to provide them with a foundation for accusing Him (John 8:6).

Would Jesus give a nod to stoning her or would he choose to ignore the law entirely?

And take note of how He deftly diverted the focus of the audience away from the humiliated lady by kneeling on the ground and writing on the ground with His finger.

Perhaps the Pharisees exchanged a few perplexed glances before remaining silent for a few seconds to see if He would say anything.

Who knows what the message on the ground he was writing was.

What is the name of the man who has gone missing?

Instead, it is their simplicity.

When I put myself in the woman’s shoes, I image being taken from the warmth of a bed with possibly only enough time to steal a garment or a blanket before being carried through the streets to stand before Jesus and a hostile, staring, condemning throng, who are already heaving their stones at her.

All eyes are on Jesus at this point.
He has taken on Himself all of her shame and humiliation, just as He would do one day soon on the cross, and He has granted her a reprieve.
The Bible informs us that the multitude began to disperse first, with “the elder ones leading the way” (John 8:9).
“Lady, where are they?” He said as He turned to face the woman.
— John 8:10 (NIV) Do you think it was with equal parts relief and wonder that she said, “No one, sir,” don’t you think?
Then listen to these compassionate words of Jesus and allow them to reverberate in your heart: “Neither do I condemn you,” Jesus says.

This man, who truly defended her and showed sympathy in a way that no other men — not even the one who’d been sleeping with her — were doing must have made them feel incredibly thankful and appreciative.

Watch the Video forUnashamed

One may argue that the lady was brought before the court for judgment because of her transgression, but that would only be partially correct. When it came down to it, if justice had been the ultimate aim, the man would have also been prosecuted. No, this woman was found guilty of the crime of being a woman who had been discovered in adultery by her husband. If it seems like an exaggeration, it wasn’t by any means in first-century Israel, where it was true. Women were considered second-class citizens in that culture, at best, and were treated as if they were slaves.

The Mishnah, which is a portion of the Jewish Talmud, teaches that women are like Gentile slaves who can be purchased by sexual relations, payment, or a written contract.
They were not counted as members during a synagogue census, and they got little or no religious instruction, with the exception of that provided by their husband if he chose it.
Clearly, first-century Palestine — the environment into which Jesus was born — was a male-dominated society, but it was by no means unique in this regard throughout history.
I grew up believing that because I was neither the firstborn nor a boy in my Greek family, I was somehow “less than.” I was wrong.
Nowhere else in my life has the denigration of women been more evident than in our work with A21 to rescue sex-trafficking victims.
The man shrugged his shoulders.
“They will do what you want them to do since the penalty is not as severe, and you can kick them like animals and they will obey you.” Misogyny.
It comes to us through several channels, including governments, cultures, religions, and countries.

But there is no other term that characterizes the mindset of the trafficker on trial that day, or the attitude of the business he represents, quite like “bullsh*t.” As well as in many other ways, such as in jokes (have you ever heard of a blonde joke about a dumb blond man?) and pornography, as well as in the difficulties a woman has in getting paid equal wages for comparable labor, as well as in the ease with which crimes against women are disregarded or hushed up.

As was the case in ancient societies, women are denigrated on a regular basis in current society.
Every year, about two million youngsters are compelled to work in the international sex trade.
2 According to the United Nations, there are an estimated one hundred million missing women in the world.
4 Throughout history, women have been subjected to oppression, degradation, scorn, and antagonism.
Consider the case of the Salem witch trials, for instance.
Moreover, Christian ideology is utilized to justify the actions of the perpetrators of these heinous crimes.
I see this exact type of wickedness play out all the time in A21 court cases, and it scares me.

Because God created both men and women in His own image — both male and female — after all.

— Genesis 1:26–27 (emphasis in original).

When we insult a woman, we are really reducing a part of God’s image in the process.

When we cast women down, we are tarnishing God’s image in the process.

He regards both men and women as equally cherished and valuable.

— Galatians 3:28 (emphasis mine).

Nothing compares to the God of the Bible when it comes to elevating, affirming, and celebrating women.

As a result, it should be the church that leads the way and serves as an example of valuing femininity. and of bringing them to Jesus, who may remove their humiliation and set them free from their chains. Sources

“Lives Together, Worlds Apart: Men and Women in a Time of Change,” in State of World Population 2000 (United Nations Population Fund, 2000). Retrieved October 9, 2015, fromdefault/files/pub-pdf/swp2000_eng.pdf.

With permission from Unashamed: Drop the Baggage, Pick Up Your Freedom, Fulfill Your Destinyby Christine Caine, copyright Christine Caine, this excerpt has been published with permission. Zondervan has published this book. * * * * * * * * * * * * * * * * * *

Your Turn

Whether in the globe, in business, or in your family, do you ever feel that you’re “less than?” What about in church and in your faith community? What are your thoughts? It wasn’t until I was in my forties that I discovered how how influential Jesus’ treatment of women is in the world. Prior to it, I definitely felt like I was “less than.” However, Jesus remained in women’s houses (Mary and Martha), took their financial assistance (Joanna and Susanna, as well as many other women in Luke 8:3), regarded them as valued and equal, befriended them, and accepted them as His disciples, in contrast to any other known Rabbi of the time period.

Men, What changes have you experienced as a result of Jesus’ respect for women?

We are interested in hearing from you!

This Is What Jesus Says About Equality for Women

Religion has frequently been invoked as an explanation for unequal treatment of men and women. Women have historically, and continue to do so now, face restrictions in what they are permitted to do, including their looks, their conduct, and, of course, their employment options throughout many global faiths. I wish I could claim that has never been the case within the Christian faith, which is what I practice. However, throughout history, biblical verses have been taken out of context and erroneously used to excuse the immoral behavior of males and to diminish the value of women in society.

However, while looking for particular solutions to specific issues, it is essential that we gather from the rest of Scripture rather than depending on a single verse in order to discover the most exact and correct response possible.
There is no disclaimer in this passage that one gender possessed a greater portion of God’s character or traits than the other.
Generally speaking, the Old Testament followed societal traditions in allocating women to specific roles within their communities, with a few notable outliers.
The New Testament, via the life of Christ, provides clarity on a wide range of topics, including the importance of women in society.

When Jesus walked the earth, it was his disobedience of societal conventions that caused the treatment of women in the world of men to be completely turned upside down. By his very words and acts, he improved their social standing.

Did you know these incredible facts about women from biblical history?

Jesus’ first miracle occurred when his mother urged him to do it (John 2:1-11). * It was to a lady that he received the first revelation that he was the Messiah (John 4:25-26). A plea from two ladies led to him performing the most incredible miracle of his life (John 11:1-44). * There were women in his circle of disciples, according to legend (Mark 15:41). * Following his resurrection, he made his first public appearance to a female (John 20:1-16). * Women were among the very first persons to be commissioned as evangelists, dating back to the time of Christ (Matthew 28:1-10;John 20:17).

* With a group of ladies meeting in the house of a lady, the first church in Europe was established on this day in history (Acts 16:13-15).
This collection of conversations and happenings suggests to me that God desired for women to appreciate their value, importance and worth in a culture that expressed the polar opposite of this message.
If Jesus’ treatment of women established the norm, why do we still have those within the Christian religion who treat women in a dominating and disrespectful manner?
Because she has studied the Bible for a longer period of time than some of people who have negative opinions about her have lived, it would seem that she should have earned at the very least a modicum of respect.
It doesn’t matter if someone is male or female; I believe that anyone who has studied Scripture and developed a respectable reputation is deserving of being heard and treated with respect.
Prior to the explosion of his ministry in Los Angeles, California, he had just returned from a crusade in Pennsylvania that had been a complete failure.
It was during this time period that Mr.
Graham was advocating was out of date.
During this period, Billy Graham accepted an offer to speak at a conference center under the leadership of Dr.
In the course of talks with Dr.
Templeton, he came to the conclusion that his doubts were unfounded.

What if he had chosen to listen to the thoughts of a guy rather than a woman only on the basis of their gender? Wisdom may undoubtedly come from both men and women, and it should never be dismissed only because it is advocated by a woman.

This conversation seems to lead us to the next one—indeed the more difficult one.

The statement in Ephesians 5 concerning the subjection of wives to their husbands begs the question: what do we do with it? Is this verse in conflict with the remainder of the Bible, which speaks of the equality of men and women? Do you think so? Is it possible to achieve a healthy level of balance? Submission is a term that I despise to my core. Not just because it appears to be at odds with my “take care of business” character, which makes it simple for me to disregard, but also because it has been exploited so many times in the past.

So, if you’re a Christian woman and your husband is violent, does your submission imply that you’re ok with it?
Do you submit to your husband if he does not share your religious beliefs and tells you to give up your faith?
Is it possible that your spouse is misusing Ephesians 5 to lead a selfish life that shows no regard for you, his wife?
It is the cherry-picking of information to suit one’s needs that I believe is the source of the problem.
Capitulation, conformity, and acceptance are some of the synonyms.

I believe that the right interpretation of this text comes somewhere between capitulation and defiance.

It is possible to find peace in this conversation for a woman who decides to build peace in her home by expecting her husband to love her in the manner Christ loved the church and learning to rely on his leadership. What this does not imply is that we should check our brains at the door when we leave the house. It also does not imply that we should be devoid of ideas or that we should lower our standards. And it most certainly does not imply that we are any less than the men in our life, quite the contrary.

Organizations, churches, businesses, and families are all examples of where this is true.
“Husbands, love your wives as Christ loved the church and gave himself up for her,” the apostle Paul writes in 1 Corinthians 13.
If men chose to follow in the footsteps of Christ, as is advised above, they will be prepared to give their very lives for the sake of their spouses.
I feel that what is portrayed throughout this book is a mutual submission of wills on the part of both parties.

Two people become one when they are united in marriage in its most beautiful and successful form. With the objective of establishing and maintaining a healthy and thriving relationship, one that is intended to really embody the love and submission of the God we follow.

Jesus walked the talk of true equality, and so should we.

The simple fact that women have played an important role throughout Scripture and throughout history should serve as a foundation for our significance. Jesus’ death on the cross to close the gap between sinful humanity and a holy God not only made it possible for us to enter God’s kingdom, but it also taught us how to live until we do. The man led a life free of bias, treating all men and women with the same respect. By his life, Jesus demonstrated to us what it is to love really and sacrificially.

He treated men and women equally because he understands what he is dealing with when he knows who we are.

We have tasks to do, responsibilities to fill, and requirements to fulfill.

Nonetheless, we must never lose sight of our own value, as the apostle Paul put it: “There is neither Jew nor Greek, slave nor free, male nor female, because you are all one in Christ Jesus.” If you are a follower of Christ, you are “heirs according to the promise” (Galatians 3:28-29).

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During this audio episode, you’ll also get to hear Korey Cooper, a rock star, express his thoughts on these issues: With Korey Cooper, Victorious Women of Grit and Grace – 098