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What does the bible say about the woman at the well

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The story of the woman at the well is one of the most well known in the Bible; many Christians can easily tell a summary of it. On its surface, the story chronicles ethnic prejudice and a woman shunned by her community. But take look deeper, and you'll realize it reveals a great deal about Jesus' character. Above all, the story, which unfolds in John , suggests that Jesus is a loving and accepting God, and we should follow his example. The story begins as Jesus and his disciples travel from Jerusalem in the south to Galilee in the north.

SEE VIDEO BY TOPIC: Does the Bible Permit a Woman to Preach?

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Samaritan woman at the well

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The debate about whether a woman is permitted to be a pastor continues to intensify. Although there is scant historical precedent for it, many today claim that either men or women may be pastors. Throughout the centuries, Christian theologians have reflected on this issue, and the preponderance of them have concluded that the pastoral role is exclusively assigned to men.

This has been the position of the Southern Baptist Convention since its earliest days, though a few Southern Baptist churches have disagreed and installed women pastors. In the current discussions of gender roles, there is a need for clear thinking about what the Bible says. The question requires careful analysis. Southern Baptists have claimed that their doctrinal positions were either taught in the Bible or were, at the least, not contrary to the explicit teachings of Scripture. And so it is here.

This article addresses some of the larger concerns revolving about the issue of women serving as pastors. The exegesis of specific texts is a necessary starting point for the discussion, but the issue goes beyond isolated texts. There is a consistent pattern of biblical teaching on the subject. Our approach will be to identify these patterns and deal with the greater issues they raise.

This discussion, which is necessarily brief, should be complemented by a serious and detailed exegesis of the relevant texts. While the Bible does not support the practice of women serving as pastors, numerous passages speak clearly and forcibly to the inherent worth and value of women. Women in the New Testament engaged in significant ministry, performing valuable service in sometimes-difficult situations.

This is readily seen in the Acts of the Apostles. Both Priscilla and Aquila spoke privately to Apollos at Ephesus Acts , correcting his incomplete and flawed theology. Further, women clearly played a significant role in the work of the Apostle Paul. In his letter to the Romans, Paul identified sixteen significant helpers in ministry , and at least ten of them were women. Who knows what the health of the church at Philippi would have been were it not for Lydia Acts , apparently a benefactor to the church, and others such as Euodia and Syntyche Phil.

And of course, women made a significant contribution to Jesus' ministry. Luke recalled with appreciation their financial support and company with Him Luke The question at hand is not whether women are of equal value to men, nor is it whether they can minister effectively.

It is, rather, the nature of their ministry in the church. More specifically, it is permissible for a woman to serve as senior pastor? The place to begin in this, as in other biblical questions, is to ask, "What does the Bible say?

Paul, in 1 Tim. This verse is introduced by a statement that women should learn "in silence," and it is followed by the statement that "she must be silent. It is set as the opposite to "teaching" and "having authority over a man. He states that they cannot teach or have authority over men. Thus, they cannot have a pastoral position, or perform the pastoral function, for that puts them in authority over men.

It is logical to conclude, therefore, that the issue would not be raised today if discussion of the parameters for pastoral leadership were confined to the biblical record. Biblical exegesis requires sensitivity to the context of a passage. When Scripture is taken out of its context, faulty conclusions and blurred perspectives result. Two matters impact this discussion significantly - the issues of literary context and cultural context.

Let us first examine literary context. Each biblical writer directed his word to specific issues. The task of the biblical expositor is to determine the precise nature of those issues. An example of the importance of correct contextual analysis occurs in Galatians In explaining the meaning of justification, Paul said that in Christ there is "neither Jew or Gentile, slave or free, male or female. It is obvious that the context of the statement is its explanation of the impact of justification.

This is a soteriological statement: it speaks to the doctrine of salvation. The teaching is that all believers, without regard to social distinctions, have equal access to God through Christ, and, consequently, are to be unified in the Body of Christ. Near the end of his life, ten to fifteen years after the writing of the Epistle to the Galatians, Paul wrote to both Timothy and Titus, giving them pastoral instructions about how the church is to be organized. Both 1 Timothy and Titus provide clearly for a hierarchical approach to church order in which men rather than women were to occupy that role.

Some have pointed to Galatians as justification for women serving as pastors. However, it is a misuse of Scripture to produce ecclesiastical patterns from soteriological passages! While Paul clearly affirms the equality of men and women in salvation, he equally and just as clearly affirms the priority of men in church leadership. There is no conflict. The contextual issue is crucial for an accurate exposition in this, as in all areas.

Readers must exercise great care, therefore, to determine the nature of the issue under discussion in order to understand and apply the message relevantly today. Biblical teaching regarding church order goes hand in hand with its teaching regarding family order. Indeed the instructions for one often interrelate with instructions for the other.

One finds a similar tension in biblical teachings on family order that occurs in the doctrines of salvation and the church. Passages teaching the equality of women, reveal an important principle: in their standing before God and with each other, men and women are equal in several ways.

First, they have equal value as persons Gal. Next, men and women have equal responsibility to communicate intimately in marriage relationships. This is seen in God's plan that marriage is to be a companionship of equals Gen. It is never biblically warranted for either the man or the woman to depreciate the social, intellectual, physical, or spiritual companionship of a spouse. Finally, the Bible affirms the equal responsibility of men and women in propagating life Gen.

On the other hand, the Scriptures teach a hierarchy of responsibilities. The wife is to submit to her husband Eph. Some insist the introductory words "submitting yourselves to one another" Eph. This interpretation is confirmed by the clear parallel passage in Colossians , and the teaching of Peter 1 Peter , where submission is specifically commanded of the wife.

The Greek term used for submission hypotasso suggests a voluntary submission based on a commitment to proper order. It does not imply an organization based on inability or inferiority. Indeed, this term seems to have been chosen by Paul to honor the unique value of the wife.

In a beautiful tension, he affirms both value and order, both equality and subordination. The models for family and church interrelate.

They do so for two reasons. First, these are the two God-ordained institutions in which we find the spiritual resources for full Christian maturity. Second, these two institutions have unique ability to reveal God to a world blinded by sin.

Family and church share the central place in God's economy. The Scriptures frequently interrelate the family and the church. Paul clearly tied the two together in 1 Corinthians He addressed a disruption caused by some of the women in the church over hairstyles often understood as "head covering".

In a carefully reasoned argument, Paul expressed a theological conviction. If a married woman will not proudly wear a symbol of her right relationship to her husband, her familial "head," she forfeits her privileges of praying and prophesying in church fellowships. Her ministry in the church is directly linked to her submission to her husband.

Paul's words are forceful. Here proper family order is a prerequisite to a woman's participation in the church. Paul addressed men similarly in the pastoral epistles. He argued that no man has the privilege of leading the church as bishop pastor unless he meets certain qualifications.

At least one relates to family order: the pastor must "rule his family well" 1 Tim. Again, Paul's conclusion is clear and forceful. If a married man does not relate to his family properly, he forfeits his right to be pastor of the church. As before, proper family order is a prerequisite to pastoral leadership. The Bible intentionally interrelates church and family for both husbands and wives. The God-ordained leadership structure in the church is reflected in the family, and vice versa.

This understanding has implications that bear directly on the question of women pastors. Proper family relationships are a prerequisite to ministry in the church. Proper relationships require the husband to function as the head and the wife to willingly submit to his leadership. In the church, wives, submissive to their husbands, are not to "have authority or be the teacher" over men 1 Timothy This precludes a woman serving as pastor, for to do so would be to take the place of headship.

Let us move the discussion to another level. The complementary principles of equality and submission are built into human structures for good reason. These principles tell us about God, for in the Godhead we see both equality and submission! The equality element derives from God's unity. Yet in both the Old and the New Testaments that unity expresses itself in a consistent plurality.

All is well

The last time we left the Shunammite woman, she was on her journey to find Elisha to tell him that her promised son had died. See the June Messenger Bible study. The lessons from Part 1: See the need and take action. Dreams can live again. Run to your answer.

When Jesus speaks with the Samaritan woman in John , is the passage about her husbands literal, or symbolic of the five different tribes that were settled in her town? The Samaritan woman, unlike other individuals who speak with Jesus in the Gospel of John, is never named.

Categories: Bad Girls of the Bible , Blog. Not this girl. A moment of relief during the heat of the day. He sat. The Son of God, the Savior of the world, was limited by his humanness, just as we are.

Bad Girls of the Bible: The Woman at the Well

To understand why domestic and family violence is a problem in our churches, we must be willing to dialogue about violence, power, gender, and marriage within the wider faith community. This section of SAFER explores how the Bible speaks about key areas that are often used against women - violence, power, forgiveness, repentance and submission. In the Bible, all violence is considered an offence against God and against humanity. In particular, violence against women is condemned. In Jewish law, rape was viewed as equivalent to murder Deut , as was pressuring a woman physically Deut —27 or psychologically Deut —29 into sex. The Bible recounts many stories of the horrific sexual abuse of women. Read more on this here. This new revolution - modelled by Jesus himself - means that the powerful should give up their privilege to the vulnerable, t he abuser should stop using violence against those powerless to resist, and the institution should stop ignoring the trauma of the abuse survivor.

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Question: "What can we learn from the woman at the well? This was an extraordinary woman. She was a Samaritan , a race of people that the Jews utterly despised as having no claim on their God, and she was an outcast and looked down upon by her own people. However, this woman was ostracized and marked as immoral, an unmarried woman living openly with the sixth in a series of men. The story of the woman at the well teaches us that God loves us in spite of our bankrupt lives.

The place of women in the first-century Roman world and in Judaism has been well-documented and set forth in several recent books.

The debate about whether a woman is permitted to be a pastor continues to intensify. Although there is scant historical precedent for it, many today claim that either men or women may be pastors. Throughout the centuries, Christian theologians have reflected on this issue, and the preponderance of them have concluded that the pastoral role is exclusively assigned to men.

The Bible on…

Editor's Note: this article has been translated to French. Click here for the French version. Is the Bible divided on the issue of gender?

SEE VIDEO BY TOPIC: The Story of The Samaritan Woman at the Well Explained

Next Live Stream: Women in the Word — please wait. Watch Now: Women in the Word. It was about the sixth hour. Samaritans were a racially mixed people who were part-Jewish and part-Gentile. Samaritans also had their own version of the Pentateuch and their own temple on Mount Gerizim, which will become important later in this story. We see a few ways here in which this unnamed woman is surprised by meeting Jesus.

Woman at the Well: A Story of a Loving God

The Samaritan woman at the well is a figure from the Gospel of John , in John — The woman appears in John 4 :4—42, However below is John — But he had to go through Samaria. So he came to a Samaritan city called Sychar , near the plot of ground that Jacob had given to his son Joseph. Jacob's well was there, and Jesus, tired out by his journey, was sitting by the well. It was about noon. A Samaritan woman came to draw water, and Jesus said to her, "Give me a drink.

Your browser does not currently recognize any of the video formats available. Jesus and the Woman at the Dec 22, - Uploaded by Consciousness Fellowship.

What does the Bible say about? And he had to pass through Samaria. So he came to a town of Samaria called Sychar, near the field that Jacob had given to his son Joseph.

What does the Bible say about? Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John although Jesus himself did not baptize, but only his disciples , he left Judea and departed again for Galilee. And he had to pass through Samaria.

Start free trial. It was about noon. How can you ask me for a drink? Where can you get this living water?

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Comments: 1
  1. Vudotaxe

    Prompt, where to me to learn more about it?

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