Jesus and Women (Part 2 of 2; AND (Part 9 of 12 in the Deeper Truths series)

   Deeper Truths: A study with lessons from Kenneth Bailey’s book,

 

A 12-week study: Given on 7 May 2026

Lesson 9: Jesus and Women (Part 2 of 2)

To watch the video: https://youtu.be/XX0ypuNPS9Y 

 

Preliminaries

 Tonight we continue our discussion of the topics that Kenneth Bailey introduced in Part 5 of his Six-part book. This week we look in on Jesus and Women.

To remind ourselves of the context of this part, the book is made up of six parts, in order: (1) the birth of Jesus, (2) the Beatitudes, (3) the Lord’s Prayer, (4) the dramatic actions of Jesus, (5) Jesus and women, and (6) the parables of Jesus.  

Tonight, I plan to close out the section that Bailey gave us about women, although he didn’t consign himself to speak about women only in this section of his book. He has highlighted the ‘others’ throughout this book, including Gentiles as well as Jews, women as well as men, outcasts as well as insiders, etc.  But tonight we will dig deeper into the stories of the Syrophoenician woman and the sinner in the house of Simon the Pharisee, as well as two parables about women, or at least that use women as the models, which also will lead us next week into the great teachings of the parables. Lots to cover, so let’s pray. 

Prelude

Many women are named in the Newer Testament. But that’s not new. The Older Testament is laced with stories involving women.

The Tanach contains over 300 named women, unnamed figures, and groups, spanning matriarchs, prophets, and queens who shaped Israel's history. Prominent figures include Eve, Sarah, Rebekah, Rachel, Leah, Miriam, Deborah, Ruth, Esther, and Abigail, alongside crucial unnamed women like Pharaoh’s daughter and the Witch of Endor. Add in there the daughters of Zelophehad and widows and unmarried daughters and the list extends. I say that so that you will know that women are never regarded as less, never reluctantly involved, but always in God’s continued concern. 

We spoke last time about the Jewish theologian Ben Sirach (2nd century BCE, was a Hellenistic Jewish scribe, sage, and teacher from Jerusalem who authored the Wisdom of Ben Sira (also known as Sirach or Ecclesiasticus). He is renowned for compiling wisdom poetry and ethical teachings, encouraging fidelity to Jewish Law while living under Hellenistic influence) and his horrible views about women and how Jesus stands in stark contrast to him.

Over in the Newer Testament, there are women like Phoebe (the deacon Paul praises in Romans 16:1), Junia (Paul names her as an outstanding apostle in Romans 16:7), Priscilla (a teacher and missionary who instructed Apollos in Acts 18:26), Lydia (a key house church leader in Acts 16:14-15), and Joanna (a disciple who supported Jesus' ministry in Luke 8:3).

Even so, in all the 2,000 years of Christian history, the spotlight has stayed almost entirely on men. This leaves most of us unaware that women, many of significant community stature, were there from the start named right alongside the men. 

This may have happened for a few reasons:

1)              Scripture is androcentric. It is written from a male perspective. The fact that women break through and surface with their names in the stories shows just how vital they were.

2)              For many Christians, their only exposure to Scripture is at Sunday service. Because only an exclusive set of men determine lectionary readings, proclaim them, and interpret their meaning, most of the stories of women have largely been sidelined.

3)              We don’t even know they are there. When we do hear about them, they are often unnamed. And their portrayals have often been twisted to paint them as sinful, for instance the Samaritan Woman at the Well or Mary Magdalene. Or in our stories tonight. With that, let’s dig in.

 

Syrophoenician Woman (Matt. 15.21-28)

Matthew 15 is the text which includes a startling episode featuring a woman and Jesus. She’s unnamed as is often the biblical case. And the scene is relatively short. Only 8 verses. Let’s look at verse 10 and following. The 8 verses begin in verse 21.

Verse 10: Jesus teaches that it’s not what goes into a man’s mouth that defiles him. But what comes out of his mouth. Verse 12: The disciples report that some Pharisees were really upset (Greek word: scandalized) at that statement. Verse 13: Yeshua said, every plant which My heavenly Father did not plant shall be uprooted. ¹⁴ Let them alone; they are blind guides of the blind. And if a blind man guides a blind man, both will fall into a pit.” (.13-14). 

Now that sounds like a parable or metaphor to me. But when Peter speaking for the 12 asks of Messiah to “explain the parable to us.” (:15), Jesus doesn’t talk about blindness and pits. He returns to the in/out nature of foods! I’m very surprised by this.

Yeshua says that it’s what comes out of the mouth that defiles a person. And “from the heart” comes a veritable stream of wickedness. Matthew provides only a representative list of seven items (cf Mark’s thirteen), with one item, ψευδομαρτυρίαι, “lies,” not from Mark’s list, probably thought by Matthew to be particularly appropriate to things from the heart uttered by the mouth. Then he ends with “to eat with unwashed hands doesn’t defile a man.” (.20) That’s how the chapter began as the Pharisees and scribes got all upset and sought to correct even to admonish Yeshua about this matter. 

From Word Biblical Commentary NT: Matthew “Above all others the Pharisees were respected and admired for their serious pursuit of righteousness (cf 23:2–3). Perhaps this is exactly why Jesus criticized them so harshly. The source of their perspective was not God; they were themselves but blind guides of blind disciples. As had been pointed out in the preceding passage, they sadly allowed human teachings to cancel out the very commandments of God. They so valued the items of minor significance and a ritualistic formalism that they neglected emphasizing what truly makes a person unclean (cf 23:23). The passage thus stands as a warning to all those who concern themselves with the intensive pursuit of righteousness and who in so doing elevate human tradition and formalism to a level equal with or even higher than scripture itself. The true problem of sin is not to be found in a failure to perform correctly some external minutiae of human making; sin is an interior matter that concerns the evil thought, words, and deeds that come from the heart. Moral righteousness is thus far more important than ritual purity. The fundamental problem of humanity is more basic than the Pharisees dreamed. The Pharisees simply failed to address sin as a radical human problem. The overcoming of sin, however, was essential to the purpose and work of Jesus.” 

Against that backdrop, then Matthew records the next story, that of the Syrophoenician woman. Remember, the Gospel writers composed their biographies intentionally, omitting or including, pacing and deeply configuring as Bailey highlights for us. So, when I pondered the last scene and the introduction of this female, Matthew sees the linkage. Jesus teaches, acts, teaches, acts, and in each case his teaching is either highlighting what just took place or what will immediately ensue.

There seems to be a lesson involved here, far beyond you and me. I see what Bailey explains. We tend to read the Bible for ourselves, individualistically rather than communally. I’ve been highlighting this throughout this Deeper Truth series. He is “our Father” and “Lead us, deliver us…” We pray in community. We eat in community. We fast communally. We love one another and when we dismiss another, our strength is diminished.

Dietrich Bonhoffer wrote the book Life Together and when I read that in the early 1970s it was life changing. We were living in Christian community in Kansas, and this was so significant. Another book written much more to the point of our Jesus Movement house lives was by Dave and Neta Jackson entitled Living Together in a world falling apart. Both speak to the community nature of the Kingdom. 

That, my friends, is something Bailey highlights in this chapter as well. He uses the idea of education and training of the disciples in relating the story of the Syrophoenician woman. Somehow, Bailey thinks that the way that Jesus spoke or didn’t speak to her was a training exercise for the disciples. I don’t see it that way, but I appreciate the difficulty that he’s trying to solve. 

The question is Why did Jesus treat her in this way? I believe he was testing her faith. After all she’s a three-fold outcast: a woman, a Gentile, and a foreigner. Matthew calls her a Canaanite. Jesus called the Syrophoenician woman a dog to test her faith, to illustrate the priority of his mission to Israel, and challenge the prevailing Jewish prejudices against Gentiles.  By using a term for a household pet (more like ‘doggy’ than ‘wild dog’) rather than a wild animal, Jesus created a dialogue that allowed her to demonstrate great humility and persistence, ultimately commending her faith and granting her request. 

The initial, harsh-sounding remark served as a test of the woman’s faith and persistence, which she passed by responding with humility and wit. Jesus stated he was sent first to the "lost sheep of Israel" (Matthew 15:24). The comparison (not giving the children's bread to dogs) highlighted this sequence, rather than a permanent exclusion of Gentiles.

The woman’s clever response—that even the household pets eat the crumbs from their master’s table—showed her understanding that the blessings of Israel were overflowing to the Gentiles, which Jesus praised. This story (found in Matthew 15:21–28 and Mark 7:24–30) highlights Jesus breaking down cultural barriers and showing that God's grace is available to everyone, regardless of background.

Mark’s citation of this same scene adds an editorial phrase, “by which He declared all food clean.” (v. 19) That has caused great controversy throughout the world for generations, and especially in my generation. “Is it ok for us to eat pork and shellfish?” is a major question among messianic Jews to this day. I will leave that for others to argue.

It’s clear that the extension of grace to Gentiles, if you bring in a Gentile, not only is she welcomed, but so is her food supply. Is it welcomed for me? That’s another story and something about which I’m not speaking tonight. What remains clear is that if you bring in a Gentile, you bring in a Gentile’s food.

You see the same thing in Acts chapter 10 with Peter and Cornelius. Peter sees a vision filled with four-footed creatures and non-kosher items. The voice tells Peter to “rise up, kill and eat.” (.13) Peter replies, “No, Lord, I’m Jewish. I don’t eat such things.” (.14). The voice [of the Lord] replies to Peter, “What God has cleansed, no longer consider unholy.” (.15)

Many people read this passage and wrongly think that Peter is now invited to go eat a ham and cheese sandwich there in Joppa. But we learn that the next day, Peter clarifies what was involved in that vision. He tells the Gentiles Cornelius had gathered there in Caesarea, “you yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him; and yet God has shown me that I should not call any man unholy or unclean.” (.28)

The vision was not about Peter’s lunch, but it was about the food of Gentiles, and the Gentiles of that food. THEY were no longer considered unclean. They were welcomed into the community of faith. With their language, their culture, their foods. That’s the story of the Syrophoenician woman.

 

The woman at the home of Simon the Pharisee (Luke 7.36-50)

This title of the section is striking on so many levels. The word ‘Pharisee’ means ‘a withdrawn one’, that is, someone who is separating himself from the tangible corruption of the world and the worldly systems. A ‘sinful woman’ as she is labelled here would have been unwelcome in such a person’s home. People were much more public in their homes in those days; think, ‘small town’ and as such more observable. Here’s how I see this scene playing out. 

Jesus is invited into the home of Simon the Pharisee. Not to test him, not to catch him in some religious hypocrisy. Perhaps as we mentioned in the story of the Blind Man, those Pharisees were considering following him. Would the sinful woman have been invited? Not a chance!

Only Luke tells us that Jesus on occasion dined by invitation with Pharisees (Mt.11:37; 14:1). With such reports Luke indicates Jesus’ social standing as a well-known teacher. Pharisaic approval of Jesus is not implied. In fact, on each occasion Jesus’ behaviour scandalizes his host.

But Jesus is reclining at the table which means his head would have been table side and his feet extending towards the window or door. The woman, whom I believe was previously forgiven was able therefore to come alongside Jesus, and in gratitude fall at his feet. Then she anointed him with that alabaster (that’s the Greek word) jar of oil and her tears. She was so filled with thanks! But she hadn’t pre-planned to dry anything and solved that problem with her long hair.

Stories in the Gospels are not isolated but are part of the bigger story. Look back at the red-letter words of Luke 7 and see what Yeshua is teaching the crowds about John the Baptist. He ends with 

³⁵ Yet wisdom is vindicated by all her children.”

So, then Luke puts this section next to the story of Simon the Pharisee and this woman who is the vindicator litmus test. She’s the child of wisdom in the story. He even amplifies this with the story within the story as Jesus asks Simon beginning in verse 40 about the two debtors. 

Verse 42: which of them will love him more?

Simon rightly says the one forgiven more will love the moneylender more. Then Jesus uses the situation to rebuke Simon for a lack of social graces and the same occasion to publicly forgive the woman her sins (v. 48) and to tell her (I believe to remind her) that her faith has saved her, and she should go in peace. (v. 50). Her faith had brought her to the scene. Her faith had propelled her to find the one about whom she had heard. She had not met Jesus before. He only at this point saw her faith and her anointing of his feet, her drying the anointing with her hair, her attention to his presence…all of that made her one of his. She entered the Kingdom, not by her good works, but by her breaking every social convention, crossing every barricade the Jewish world had established, and made her way into the presence of the only One who could save her. It was her faith that saved her. It was the Messiah who saved her. 

Luke follows this beautiful story with a narrative about the disciples. 

Luke 8:1   Soon afterwards, He began going around from one city and village to another, proclaiming and preaching the kingdom of God. The twelve were with Him, ² and also some women who had been healed of evil spirits and sicknesses: Mary who was called Magdalene, from whom seven demons had gone out, ³ and Joanna the wife of Chuza, Herod’s steward, and Susanna, and many others who were contributing to their support out of their private means.

The 12 of course are highlighted but then notice who else is included. “Some former sick women and those who had been delivered of their evil spirits, like Mary Magdalene, and then other women listed Joanna, Chuza’s wife (a prominent Roman politician, Susanna, and other women who were involved in the substantial role of financing the ministry of the Lord, OUT OF THEIR private means.” This is a huge footnote to the story. 

Women who would travel in the company of men, no hotels, no separate rooms, usually when women travelled they would take their lamps which would fit in their hands, be visible in face, not using the lamp to find the path, they would walk in social circles with care, lest any danger come their way. But here these women are, walking with the men, using their private bank accounts to ensure that the Lord and his 12 were cared for, and breaking social convention again. 

Luke, who joined the apostolic community in Acts chapter 16, sees women in the community as normative and laces his Gospel account with them with frequency. The story without women is empty; the story with women is scandalous. Especially with what they called ‘sinner’ women, which is little more than a nickname for a prostitute. 

Luke adds a note in his Gospel to give the Lord an opportunity to share the 2 debtor story. Simon says, “If this guy were really a prophet, he would know what sort of person this is.” The irony is Jesus fully knew what sort of person this was, and he allowed the anointing, the drying, no doubt, the weeping, and the presence. Jesus never worried about being touched by or at times even touching folks who were untouchables. The lepers come to mind. Forbidden to be touched, removed by themselves or by others from society, the lepers were not to be engaged. Jesus, time and time again, broke social convention. And some were cleansed and some were grateful. 

What I’m saying should be clear—Jesus establishes his own social convention. He was called a glutton in this chapter. Certainly, compared to John the Baptist. He allowed a sinner to touch him. Another time a woman with an issue of blood touched him.

In the Bible, the "issue of blood" refers to a woman suffering from a chronic, 12-year haemorrhage (Mark 5:24–34). This condition rendered her ceremonially unclean under Jewish law (Leviticus 15.25-30), causing severe social, religious, and economic isolation—she was banished from the temple, likely forbidden from touching others, and lost all her money on failed medical treatments

Jesus broke social convention to establish a new society, the Kingdom of God, and nothing would stop his making it happen. We today, in 2026, are part of the new society because he made it so. 

One final comment here on this story. When Simon did not offer the greeting of the kiss, did not offer water for Jesus’ feet, nor any oil for his washing or self-anointing, Jesus would have been well within his rights to walk out, saying under his breath, “Well, I’m certainly not welcome here.” But rather than use the lack of courtesy as a chance to exit, Jesus chose to enter, to recline, and to use the situation to teach Simon and anyone else who is listening, what sort of person HE is. 

If Simon the Pharisee muttered under his breath that if Jesus were really a prophet, he would have known, then think about this, we can say, SINCE Jesus is a prophet, he DID know what sort of person both the unnamed woman was AND what sort of person SIMON was. And Jesus wanted and still wants to emphasize the condition of everyone’s heart, SO THAT each of us can draw near and cry out for forgiveness and His love, amen?

 

The widow and the judge (Luke 18.1-8)

In Luke 18, Yeshua tells a striking parable about a widow and an unjust judge. The story is simple, but deeply powerful. A vulnerable woman repeatedly comes before a judge demanding justice against her adversary. The judge neither fears God nor respects people. He is indifferent, cynical, and morally corrupt. Yet the widow refuses to disappear. She keeps returning, again, until finally the judge grants her request—not because he has become righteous, but because her persistence has worn him down.

Luke deliberately highlights the woman because, in the ancient world, widows represented weakness, vulnerability, and lack of social power. She has no husband to defend her, no status to leverage, and apparently no money to bribe the judge. Yet she becomes the strongest character in the story. Her courage is not loud or dramatic; it is steady, determined faithfulness. She believes justice exists, even when the system around her appears broken.

Luke’s Gospel repeatedly elevates women, outsiders, and the overlooked. This widow stands alongside other women in Luke who model faith, insight, and spiritual perseverance. The emphasis is not merely on “praying more,” but on refusing to lose heart. Luke introduces the parable by saying Yeshua told it so His disciples would “always pray and not give up.”

The woman becomes a picture of persistent faith. If even an unjust judge eventually responds, how much more will a righteous God hear the cries of His people? Her persistence reveals trust that God sees, hears, and will ultimately bring justice.

What is it that thwarts our returning to the Lord? What stops us from knock and keep on knocking? (Matt. 7.7) Is it lack of response? Is it despair? Jesus is using this story to remind us, that is to put back into our mind, that He is there. If that woman can get the ignoble judge to act, how much more can Jesus respond to us, if we keep knocking. Never give up. He is there. 

This ‘how much more’ phrase is a biblical line the rabbis came up with. It’s in Hebrew Kal v’chomer. 

Kal v'chomer (Hebrew: קל וחומר) is a logical principle used in Jewish law and biblical interpretation, literally meaning "light and heavy". It is the Hebrew equivalent of the Latin a fortiori argument: if something is true in a minor or "light" case, then it must be even more true in a major or "heavy" case.

The argument typically follows the pattern of "how much more so"

Either Minor to Major: If a certain rule applies to a simple situation (kal), it should certainly apply to a more serious one (chomer). Or Major to Minor: Conversely, if a stricture is true in a major case, it must also be true in a minor case. 

Examples in the Older Testament

There are classic examples of this reasoning mentioned in the Torah: 1) Moses and Pharaoh: "If the Israelites did not listen to me, how much more will Pharaoh?" (Exodus 6:12). 2) Joseph’s Brothers: "We brought back the silver we found in our sacks... how then would we steal gold or silver from your master's house?" (Genesis 44:8). 3) Miriam's Punishment: If a father's rebuke would cause shame for seven days, surely God's rebuke should cause at least as much (Numbers 12:14).

Newer Testament

Jesus frequently used kal v'chomer as a rabbinic teaching tool to emphasize God's character. 1) Provision: If God clothes the grass of the field (which is temporary), how much more will He clothe you? (Matthew 6:30). 2) Prayer: If a human father knows how to give good gifts to his children, how much more will your Heavenly Father give the Holy Spirit to those who ask? (Luke 11:13).

Paul also used it. Paul uses this logic extensively in his letters, particularly in Romans 5, to argue that if Christ died for sinners, how much more will those who are justified be saved through Him. (v.10)

The 10 Virgins (Matthew 25.1-13)

In Matthew 25, Yeshua tells the parable of the ten virgins, a story centred on readiness for a coming wedding celebration. Ten young women wait with lamps for the arrival of the bridegroom. Five are wise and bring extra oil; five are foolish and fail to prepare. When the bridegroom is delayed, all ten become sleepy. But at midnight the cry suddenly comes: “Here is the bridegroom!” The prepared women trim their lamps and enter the wedding feast, while the others rush away trying to find oil. By the time they return, the door is shut.

The story reflects ancient Jewish wedding customs. A bridegroom would often arrive unexpectedly, sometimes late at night, to bring the bride and wedding party into the feast. Preparation mattered because no one knew the exact hour of arrival. Yeshua uses this familiar image to teach spiritual vigilance and faithful expectation.

The oil in the lamps symbolizes more than outward religion. All ten virgins looked similar for a time, but only five had inward preparedness. The wise women anticipated delay and planned for endurance. Their readiness was personal and could not be borrowed at the final moment.

The parable is not merely about fear of missing out; it is about living in continual expectation of the Messiah. Yeshua warns His listeners that spiritual preparation cannot be postponed indefinitely. There comes a moment when opportunities close and the door is shut.

The wedding feast itself points toward joy, covenant, and the future kingdom of God. Those prepared enter celebration with the bridegroom.

Friends, we have looked at 4 stories and have dived into sometimes unchartered waters, so that we could learn what Yeshua thought about women. It’s not a new thing; the Older Testament certainly highlighted women throughout as well. 

Jesus is not a new god—He is the evidence, the exact representation of everything we know about the God of the Older Testament. Some people got it wrong, and Jesus came along to remind us, to make right what others had wronged, and others who had been wronged. 

If you have not yet read Bailey’s chapters on women, do yourself a favour and check out the book from the library and get deep into it. You will be blessed.

Next week, we turn to the Parables, the final section of the book, and we will learn so much about what Yeshua was teaching, and we will be able to put into practice so much more. To that I commit myself and ask you to join me then. 

 

Five Summary Thoughts from tonight:

1)              No one is excluded by race or gender from being a citizen of the Kingdom of God. 

2)              Gratitude is the key to success in the Kingdom.  Make a short list daily and watch it grow through the years.

3)              Faith is the victory. It always has been and always will be. Faith is not a ‘good work.’ It’s a pressing in until we find the One who alone can save us and establish our goings. 

4)              Never allow others to define your stance in the Kingdom towards outsiders or insiders. Jesus alone is the King of the Kingdom and sets the rules and the roles for each of us.

5)              Live in anticipation—Jesus is returning. Soon. For you. And for those whom you love. Bring them along by prayer and speaking. Be ready by hope. Hope is faith in the future. 

 

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Scripture scholar Marg Mowczko has done stellar work raising awareness as to the identities —including names — and stories of women in scripture.

Some links from her work to explore are here: 

- about Jesus and Women: https://margmowczko.com/jesus-and-women/

- the ministry of Women in New Testament Churches: https://margmowczko.com/tag/coworkers-book-chapter/

- Men and Women in Ministry in First Century Churches Part 1: https://margmowczko.com/women-ministry-first-century.../

- Men and Women in Ministry in First Century Churches Part 2: https://margmowczko.com/women-ministry-first-century-2/

- Men and Women in Ministry in First Century Churches Part 3: https://margmowczko.com/women-ministry-first-century-3/

- Every Woman in the Gospels: https://margmowczko.com/every-woman-gospels/

- Every Woman in the Book of Acts: https://margmowczko.com/every-nt-woman-acts/

- Every Woman in Paul's Letters to the Romans and to the Corinthians: https://margmowczko.com/every-nt-woman-romans-corinthians/

- The Ephesian Widows in 1 Timothy 5: https://margmowczko.com/widows-1-timothy-5-part-1/

- Every Woman in Galatians to Revelation: https://margmowczko.com/every-nt-woman-galatians-to.../

Marg notes: 'Some New Testament women were involved in significant ministries. Every list of ministry gifts in the New Testament does not exclude women in any way (Rom. 12:6-8; 1 Cor. 12:7-11, 27-28; Eph. 4:11-12; Heb. 2:4; 1 Pet. 4:9-11; cf. Acts 2:17-18)

 

 

(Lesson 8 of 12): Jesus and Women... getting it right...again

“Deeper Truths” Lesson 8 of 12

Based on Kenneth Bailey’s book

Jesus through Middle Eastern Eyes

Given 23 April 2026

To watch the video:  https://youtu.be/a9dkUoFqQUk  

 

 

Thank you for joining us tonight for our 8^th lesson in this series. You have given me 2 months of listening and watching each week since the end of February and I don’t take that lightly. Some of you have recently joined us and I invite you to watch the previous lessons on my YouTube channel in the playlist entitled “Deeper Truths.” We have so far discussed in both the lecture part of the evening and in the Question time that immediately follows these topics: 1) The Lord’s Prayer, 2) The birth of Jesus, 3) The Beatitudes, 4) The Dramatic Actions of Jesus, and tonight we begin the penultimate section that Bailey titles “Jesus and Women.” We will cover this section in two sessions.

While Bailey zooms in on several women, I will make sure we look at others in the Bible as well. Think about the mutualism found in the Scripture, that is, Eve and Adam both in the Garden of Eden. Both removed. Then they try after the expulsion to have children, and Eve hopes that their first-born Cain would be the serpent-bruiser. 

Not only at the beginning of the Scripture, but at the beginning of the Gospels, we see women. Five of them (as we previously discussed in the Birth story of Matthew 1) including Mary, Mark includes Peter’s mother-in-law in chapter 1 of his biography who is healed and immediately gets up to serve the disciples. Luke showcases Elizabeth and Mary, each more noble in a fashion than their husbands in his chapter 1, and John waits to chapter 2 to highlight Mary and the miracle at Cana.

We might note that the Church began at Pentecost as recorded in Acts chapter 2 and that Peter the apostle mentions more than once that men and women are included in the supernatural actions of the Lord. More on that later.

Bailey has often brought to our attention throughout this book the back-and-forth inclusions of women stories and men stories, and we ought not miss those references again. 

Our author chooses for us to study—all unnamed: The Woman at the well (John 4), the Syrophoenician woman (Mark chapter 7), the woman caught in adultery (John 8), and the sinful forgiven woman at the house of Simon the Pharisee (Luke 7). He finishes the Women section with two parables. One, the woman and the Judge (Luke 18) and the wise and foolish young women or virgins (Matt. 25). We will deal with only two of those women tonight. Be patient, we will get to all of them by end of next week. 

Each of the four unnamed women had heard about Jesus before they met him in person. What they heard influenced what they believed and what they wanted from him. You know that the apostle Paul wrote the famous, “Faith comes by hearing and hearing by the Word of God.” (Romans 10.17). Faith is the key we find that opens the door to God’s love and peace, for each who employs this faith of the Son of God (Gal. 2.20-21) John the apostle wrote, “Faith is the victory” (1 John 5.4). What is it to believe, anyway? Is it a description of a mental ascent? Is it a checklist of ideas that we agree with?  Not even close. Faith is surrender to the God who has called us out of darkness. Faith is letting God be God and you be you. It’s admitting who is who in the equation of religion. It means I trust God, I confide in God, and in his Son the Lord Jesus Christ, to make his way known to me and to those near me. 

Each of these women will exemplify these ideas of faith, and even the women in the parables that will follow as well. 

With that as an introduction, let us be sure about our own faith and the calling God has on us, on our women friends and relatives and all those whom we know. It is a gift, after all, and a fruit of the same Spirit. Fruit grows and is not relegated to a back shelf in the world of religion. It is the evidence of a heart toward God. (Hebrews 11.1)

I’m feeling led to speak more about faith just now. The Hebrew root of the word ‘faith’ (Emunah) is the word we say at the end of prayers. ‘Amen.’ Amen is often simply translated as “so be it.’ Basically, it means, “What you said just now, that prayer you offered… I agree with this and hope it happens soon.” In other words, “Amen” means “I agree.” 

Now it’s hard to agree with something some people say and it’s almost impossible to disagree with yourself. In light of the spiritual gift of the speaking in tongues, Paul wrote, “For otherwise, if you bless God in the spirit only, how will the one who occupies the place of the outsider know to say the “Amen” at your giving of thanks, since he does not understand what you are saying?” (1 Corinthians 14.16) If you speak in another language than the one in which the meeting is being conducted and a novice or unbeliever comes in, how can they say, “I agree” with any honesty? That’s a very good point. 

Of course, Paul answers that conundrum with the ‘interpretation of tongues’ where he says, “Therefore let one who speaks in a tongue pray that he may interpret.” (1 Cor. 14.13)

The whole point of the tongues with or without interpretation is for faith to grow in unbelievers and for the people of God to be edified. Faith is the key and saying, “I agree” makes someone else’s prayer your prayer. It makes others’ faith to be your faith. Faith is not isolated; it’s communal. 

Those are some of my thoughts tonight; I’m sure we can speak more about that after the teaching section or down the proverbial road. 

Back to women…

The Older Testament and Women

One of the things about which I’m clear is that everything I know about God in the Older Testament is found in Jesus. He is the image of the invisible God (Col. 1.15) If you have been following me on YouTube lately you will know that I have produced 10 shorts that have been ringing this subject, “Exodus 34 and Jesus—same God, two Testaments.” He’s the Lord, Lord God, compassionate and merciful, abounding in lovingkindness and truth.”

I tell you that to remind us all that if God were to suddenly change his manner or his tune or his belief system, that would be off putting. After all, he says, “I the Lord do not change.” (Malachi 3.6) In fact, if he were to change, then the 2^nd half of that verse would be out-of-kilt. For he says, “therefore you, o sons of Jacob, are not consumed.” Based on God’s immutable character, Israel continues to survive. That’s a comfort to me and all Jewish people I know.

Now as of tonight, I’m going to begin a new 10-part shorts series on Jesus and women in the Bible and challenge the mindset of opponents who think that the Scriptures keep women in a 2^nd class, subservient category and thus they reject its hypotheses. 

Women in those days, but not in Bible!

However, Bailey makes it clear that Jesus is different, not to the biblical picture of women, but to the Jewish displacement of them. His use of Ben Sirach quotations is outrageous, isn’t it? Listen to what Bailey quotes: “A deterioration seems to have taken place in the intertestamental period, as seen in the writings of Ben Sirach. The aristocratic scholar of Jerusalem, who lived and wrote in the early 2nd century BC. For him, women could be good wives and mothers and are to be respected, but if you don't like your wife, don't trust her. (7:26). Be careful to keep records of the supplies you issue to her. (4:26-7). Deed no property to her during your lifetime, and do not let her support you. (33:20, 25:22-26). Women are responsible for sin coming into the world, and their spite is unbearable. (25:13-26). Daughters are a disaster. Indeed, to Ben Sirach, a daughter was a total loss and a constant potential source of shame. (7:24-29, 22:3-5, 26:9-12, 42:9-11). There is no discussion of women, apart from their relationship to men, and Ben Sirach's list of heroes of faith records only males. (44-50). A low point is reached when Ben Sirach writes, “do not sit down with the women, for moth comes out of clothes, and a woman's spite out of a woman. A man's spite is preferable to a woman's kindness. Women give rise to shame and reproach.” (42:12-14).” (page 307)

The first Jew for Jesus: The Virgin Mary

Before we dig into at least two of the women in his quartet, let me highlight Miriam, the mother of Yeshua. Mother Mary. The Virgin Mary. The teenager from Nazareth who one fateful day receives an angelic visitor, Gabriel, and their conversation and her subsequent “Song of Mary” fill a chapter in the Bible. (Luke 2). She is at that point engaged to a man named Joseph. They are both from the line of King David. Mary’s song sounds a lot like Hannah’s song (1 Samuel 1) with gratitude and boasting in the Lord as major themes. Both women had other children after this firstborn. Hannah had 5 more children. Mary had at least 6. 

We already covered the genealogical issues of Mary in the lesson on the Birth of Jesus. (https://bob-mendelsohn.blogspot.com/2026/03/lesson-3-of-12-on-birth-of-jesus.html) And there we saw the 5 women listed in Matthew chapter 1. Mary is the capstone of them all and I believe each of the Gospel writers made her symbolic of all that is good in women. 

Yeshua admonished John to look after her while Yeshua was dying on the cross. (John 19.26-27) Yeshua calling her “woman” in the wedding miracle at Cana (John 2.4) is not a derogatory as we might hear in the Bronx, no, it was endearing. 

No matter whether you are a staunch Catholic or a vehement anti-Catholic, we all must admit that the first Jew for Jesus was this young teenager named Miriam. She was engaged but had no sexual relations with Joseph. He found out that she was pregnant and wanted to divorce her in secret to prevent her shame and his. We know the stories of the day about her pregnancy would have been seriously shameful. No one can recover from civic shame, think of the fallen pastor in Singapore or Dallas Texas, the government official in [name any country], and the person who disappointed you in your earlier life. Shame sticks. 

That could have been her destiny, but the angel had plans; Miriam and Joseph stuck to those plans and to the Lord, and a virgin had a baby. The story began in a miracle, acceptable by the mother of the miracle baby.  And that acceptance like of Hannah on the announcement of her Samuel, makes those ladies stand outs of faith. 

In fact, no fewer than 4 women are listed in the Hall of Faith (Hebrews 11) and that is no mean amount. Sarah (.11), Rahab the harlot (.31), the women who received their dead by resurrection (widow of Zarephath (1 Kings 1) and Shunamite mother (2 King 4).

The record of the Older Testament in relation to women is replete with significant women who break the societal norms that Ben Sirach championed. Deborah, Ruth, Esther, my goodness, Esther, queen of 127 provinces of the Persian empire. Oy, could we use her now in Iran, amen?

The Samaritan Woman at the Well (John 4)

Back to Bailey’s quartet. First, the unnamed Samaritan Woman at the well. In John 4, Jesus’ encounter with the Samaritan woman at the well is one of the longest recorded conversations Jesus has with any individual. Bailey emphasizes that this is not casual dialogue—it is a serious theological exchange. In a Middle Eastern context, several barriers are crossed: she is a woman, a Samaritan, and someone with a complicated personal history. Yet Jesus initiates the conversation.

“Give me a drink.” Now that could be rude, but she’s brought her bucket and a dipper. He doesn’t have one. He’s simply asking for assistance. That’s reasonable. But her response is ‘hey, you shouldn’t be talking to me.” It’s about social convention. He’s breaking the rules.

Bailey notes that in that culture, public interaction between an unrelated man and woman—especially a Jewish ‘rabbi’ and a Samaritan—would be avoided. But Jesus not only speaks to her; He engages her mind. He discusses living water, worship, and the nature of God. She responds intelligently, asks questions, and even raises theological debate about the proper location of worship. Jesus treats her as capable of understanding deep spiritual truth.

He tells her she should ask him and he would give her living water. She replies, “You don’t have a bucket.” She’s saying, this guy doesn’t know the social rules, and he doesn’t know the water gathering rules. He’s from some other place, but he’s not from around here.

I’m impressed with the way Jesus painted her into a corner, and she had no way out except to say, “Messiah will tell us everything.” Meaning, basically, ‘stay out of my life.’ 

He had told her about her five husbands. 

He had told her about the man she was with during these days. 

He told her enough that she knew that he could tell her everything about her life. He hadn’t been reading the newspaper to uncover information about her. He wasn’t from nearby. He didn’t know social rules, water rules, Jewish rules… who is this guy?

Importantly, the disciples’ reaction shows how unusual this is—they are surprised to find Him speaking with her, yet they say nothing. That silence, Bailey suggests, reflects both their discomfort and Jesus’ quiet authority.

The woman then becomes a messenger to her village. Bailey highlights that in a culture where her social standing would have been low, Jesus entrusts her with witness. She brings others to Him, and many believe because of her testimony. In fact, the whole town comes out to hear him and say, “we believe…we heard it for ourselves.”

Think about that. She’s the social outcast, gathering water in the heat of the day. She’s avoiding all social contact. Women collected water in the early morning or late afternoon. But this woman wanted to be alone. Yeshua interacted with her at just the right time. 

She ran into town, leaving her watering jug. She approached ‘the men, and said, ‘come see a man who told me everything I ever did.” (John 4.29). And they listened. And they went and found out. Her witness was heard. Her person was validated. She was brought back into their sphere. 

Bailey’s key point is that Jesus restores dignity without grand gestures or public protest. He simply treats her as a responsible theological thinker and credible witness. In doing so, He demonstrates that women are not only recipients of truth but also participants in proclaiming it.

The Woman caught in adultery (John 8)

The next woman we will unpack tonight is the unnamed woman caught in adultery. (John 8).

This text is not found in all the oldest manuscripts and Bailey makes the point that this was no doubt an oral story that someone wrote into the text in later decades and eventually its gloss is in our text today. I’m ok with that rendering, also.

This story is rightly placed immediately after the Sukkot story about which we spoke last week that culminates in the healing of the blind man after attending to the pool of Siloam. Yeshua is going to demonstrate that what he says he will do. If you are thirsty, come to me and drink. 

In the story with the Samaritan woman at the well, he’s assuring her that he will supply water that is alive. Here he said that (John 7.37ff) in public on the top of the mount named Zion, as the last vestige of water was drained from Siloam. If God didn’t send rain as soon as possible, during the Rainy Season, then the land would parch and the people would have no crops in months to come. Again, he’s the God who provides water in a dry and weary land where there is no water. (Ps.63.1)

Some gentlemen laid a trap as Bailey observes to catch Jesus in either a diminishing of the Torah or an unsympathetic situation with an adulteress. Of note, of course, is that the adulterer is nowhere to be found. Or was he right there all along? We aren’t told. 

We see the woman cowering in fear for her life in front of the holy man. She knows the punishment; she teased herself that this wouldn’t be brought to trial. She was wrong. 

They say to Jesus, “we caught this woman, in the very act.” What to do? Jesus stoops and writes on the ground. Is he stalling? He used his finger, not a stick or a stone. Just his own finger. 

Jesus’ response is deliberately indirect. He stoops and writes on the ground—an action Bailey interprets as a way of defusing the public tension. Rather than immediately engaging the accusers, Jesus lowers Himself, shifts the emotional temperature, and refuses to play by their rules of escalation. When He finally speaks, he reframes the issue from legal technicality to moral accountability.

They persisted, “so he straightened up,” and raised the bar. He said, “he who is without sin, let him cast the first stone.” (John 8.7) Nowhere in the Torah do we read that the executioners had to be holy.

Bailey approaches John 8 as a classic Honor–shame confrontation staged in a public, male-dominated setting. The woman is dragged into the temple courts—likely surrounded by a crowd—by religious leaders who are not primarily interested in justice but in trapping Jesus. Bailey notes the obvious: the Law requires both parties, yet only the woman is produced, exposing the situation as manipulated and unjust from the start.

In a Middle Eastern context, public shaming is powerful and often irreversible as we mentioned with the Virgin Mary. This woman stands exposed, silent, and defenceless. Bailey emphasizes that her silence is culturally appropriate—she cannot argue her case in that setting. The men, by contrast, control the narrative and expect Jesus to validate their authority.

In Bible days the Talmud teaches us, the two witnesses to a crime, who brought the information about the guilt of the accused, must stand behind their story. How? They are the ones who will push the guilty into (in the case of stoning) a rock pit and be the first to toss the opening rocks into the make-shift quarry and begin the execution. Other rules I remember have to do with the height of the platform where all three would stand until the two push the guilty one off. The platform had to be doubled the height of the accused. In falling onto the rocks below, the man’s neck would usually break and death would be immediate, they hoped. 

Jesus elevates the holiness required by the witnesses and executioners. In fact, knowing what we know about Yeshua now, he was the only one who could have cast the first stone. He was the only one without sin. Bailey highlights the gradual withdrawal of the accusers, beginning with the oldest ones. This orderly exit preserves their honour while simultaneously dismantling their case. Jesus does not humiliate them; He allows them a way out. And why did the old ones leave first, dropping their stones?

They knew their own guilt. They had been accused. That’s why Jesus was writing in the sand. 

Read with me these two OT texts and you will see what I mean.

“When He had finished speaking with him upon Mount Sinai, He gave Moses the two tablets of the testimony, tablets of stone, written by the finger of God.” (Exodus 31.18)

The 2^nd text is found in Jeremiah chapter 17. You won’t want to miss this. I’m reading from the KJV. 

“O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.” (17.13)

I believe that Yeshua was writing with his finger the sins perhaps in column 1 and the names of the sinners, perhaps in column 2. Menachem, coveting. Reuven ben Eliyahu, adultery. Etc. The old ones saw their sin and knew, like the woman at the well that he could tell them everything they had ever done. They dropped their rocks. The gig was up. But not complete.

Left alone with the woman, Jesus restores her dignity. His question, “Where are they? Does no one condemn you?” invites her to speak for the first time. She says, “no one, Lord.” Then He declares, “Neither do I condemn you; go, and sin no more.” Bailey stresses that this is not permissiveness. It is grace paired with moral clarity.

She is not forgiven, in a technical sense. Why not? Because there is no court. There are no continuing accusers. The courtroom is empty. Properly this is forensic forgiveness. And full of moral clarity.

In this encounter, Jesus protects the vulnerable, exposes injustice, and restores honour—without inciting public chaos. For Bailey, it is a masterful example of how Jesus upholds both compassion and righteousness within the realities of Middle Eastern culture.

And how he showcases another woman, another unnamed woman, as better than her accusers, a manipulated woman, used by her male counterparts for their physical and moral superiority manoeuvring, but in the end, she wins. And Yeshua gets the glory. 

Next week we will delve into the Syrophoenician woman and the sinner attending to Yeshua in the house of Simon the Pharisee as we keep marching through the book on Jewish culture, Jesus through Middle Eastern Eyes.

My takeaways tonight:

1)     Be sure your sins will find you out (Num. 32.23)

2)     Jesus never diminished Torah, he elevated it.

3)     Mary’s Magnificat and Hannah’s petition BEFORE they had their baby are signs of faith and deep confidence in the Lord of life

4)     When Jesus backs you into a corner it’s for your good and his glory.  The sooner you submit, the better for everyone.

5)     The first people to announce the Messiah were women. First the Samaritan here, and later Mary and the other women at the tomb, including Magdalena who went and told the brothers “He is risen” God can and will use you, dear sisters, to proclaim his Good News.