Nipate
Forum => Controversial => Topic started by: GeeMail on May 11, 2015, 11:55:41 AM
-
Women and Jesus’ Healing Ministry
Read Luke 7:11–17, the story about the miracle at Nain. This
woman, impoverished and widowed, now faced another trial, the death
of her only son. A large crowd of mourners was with her in the funeral
procession, expressing public grief and sympathy. The loss of her only
son coupled with the uncertain future of life alone turned the widow
into a picture of absolute sorrow and hopelessness.
But the funeral procession going out of the city met with another
procession entering into it. At the head of the outgoing procession was
death in a casket; at the head of the incoming procession was life in the
majesty of the Creator. As the processions met, Jesus saw the widow,
hopeless and full of grief. “When the Lord saw her, his heart went out
to her and he said, ‘Don’t cry’ ” (Luke 7:13, NIV). The plea not to cry
would have been meaningless had it not come from Jesus, the Lord of
life. For behind the command “Don’t cry!” was the power to remove the
reason for her crying: Jesus reached forward, touched the coffin, and
ordered the young man to arise. The touch was considered a ceremonial
defilement (Num. 19:11–13), but to Jesus, compassion was more
important than ceremonies. Meeting human needs was more urgent
than adhering to mere rituals.
The village of Nain not only witnessed a great miracle but also
received a marvelous message: in Jesus there is no difference between
the emotional pangs of men and those of women. And His presence
confronts and confounds the power of death.
Read also Luke 8:41, 42, 49–56. Jairus was an influential person—a
ruler of the synagogue, an officer in charge of the care and services of
the synagogue. Each Sabbath he would choose the person who would
lead in prayer, Scripture reading, and preaching. He was a person not
only of eminence and influence but also of wealth and power. He loved
his daughter and did not hesitate to approach Jesus for the healing of
his child.
In these stories, it was the power of Jesus’ words that brought a
dead son back to his mother and a dead daughter back to her
father. Think about how incredible these acts must have been
to those who saw them, especially to the parents. What do these
accounts tell us about the power of God? What do they tell us
about just how limited we are in understanding that power?
(After all, science at present doesn’t have a clue about how this
could happen.) Most important, though, what must we do in
order to learn to trust in this power and the goodness of the God
who wields it, regardless of our present circumstances?
http://absg.adventist.org/2015/2Q/TE/PDFs/ETQ215_06.pdf
-
I. Women and the Infant Jesus (Review Luke 1:41–56, 2:36–38)
Of the four Gospels, only Luke provides in such detail the awe and wonder
with which three women welcomed the good news of the Savior who was
to be born. The fact that Luke’s Gospel emphasizes from the outset how
God chose three women to bear the joyous news of the Messiah speaks
volumes about the dignity that the New Testament accords women.
Mary. “Favoured” and “blessed” (Luke 1:28), Mary was divinely chosen
to be not only the mother of Jesus but also the first proclaimer of the
mission of the Messiah. Mary’s glorious Magnificat predicts four revolutions
that Jesus would bring about in history: (1) a spiritual revolution that
would bestow God’s tender mercy and grace on all those who fear Him
(Luke 1:46–50); (2) a moral revolution that would reveal God’s strength
(vs. 51); (3) a social revolution (vss. 51–54, NKJV) that would challenge
the proud, bring down “ ‘the mighty from their thrones,’ ” “ ‘[fill] the
hungry,’ ” and deal with the pride of the rich (vss. 52, 53, NKJV); and (4)
a prophetic revolution that would establish forever the kingdom promised
to Abraham (vs. 55). A young girl thus becomes the singer and the bearer
of the hope of the redeemed.
Elizabeth. Herself a living wonder about to become the mother of one
who shall prepare the way for the Messiah, Elizabeth suddenly discovers
the greatest wonder of all: her cousin Mary, as a virgin, is soon to become
“ ‘the mother of my Lord’ ” (vs. 43, NKJV). Under the urging of the Holy
Spirit, Elizabeth breaks out in a prophetic song with three blessings and
two confessions (vss. 42–45). Consider how deep and significant are the
words of this aged woman, and chart out her blessings and confessions.
Anna. Eighty-four years old, widowed a long time, and poor in the
world’s goods, this prophet lived in the hope of the promise of the Messiah
and spoke every day to whoever would hear in the temple precincts that
the promise would never fail (Luke 2:36–38). Such firm and unshakable
faith was rewarded when she saw the newborn Jesus brought to the temple.
Neither age nor gender nor status can ever blur or blot out the great hope
of the coming Savior.
Consider This: How do Mary, Elizabeth, and Anna reinforce the truth that
all members of the church have roles to play in God’s plan and mission?
What can you do to help your church nurture and utilize the potential of its
members, particularly those from the neglected and marginalized sectors
of the body of Christ?
http://absg.adventist.org/2015/2Q/TE/PDFs/ETQ215_06.pdf
-
Jesus Ministered to Women
(Review Luke 7:36–50, 8:43–48.)
Most major characters that march through the biblical narrative and the
prophetic proclamation are males, and this has led many to charge that the
Bible is a male-dominated and oriented book; yet no other religious text
in the world has done so much to liberate women and to proclaim their
dignity as the Word of God does.
While the Old Testament is filled with such testimonies of women in
ministry and leadership (Sarah, Miriam, Ruth, Naomi, Esther, and Deborah
to name a few), the New Testament proclaims that Christ abolished the
wall of partition and that in Him there is neither male nor female nor any
other divisive distinctions (Gal. 3:28, 29; Eph. 2:14–22). With that biblical
background, it is noteworthy to see that Luke, more than any other Gospel,
underscores the dignity, respect, and honor Jesus bestowed upon women,
and equally how Jesus welcomed the role played by women in His ministry—all
this at a time and in a society that was so negative toward women.
Note a few such instances:
• Women received healing or raising of the dead from Jesus. Of the 15 healing
miracles that Luke records, five touch the lives of women (Luke 4:38,
39; 7:11–17; 8:41–48, 49–56; 13:10–17).
• Women became learners, followers, and supporters of Jesus (Luke 10:38–
42, 8:1–3).
• Women became Jesus’ examples in persistent prayer (Luke 18:1–8) and
sacrificial giving (Luke 21:1–4).
• Women ministered at the cross (Luke 23:55, 56) and became the first witnesses
to the Resurrection (Luke 24:1–11).
Discussion: Self-sufficiency is the greatest enemy of salvation.
The Pharisees felt self-sufficient and, hence, believed they needed nothing,
including God’s grace that alone forgives. Contrast their pernicious self-sufficiency
with the humility of the woman who anointed Jesus’ feet, felt an
absolute inner need, sought Jesus in faith and gratitude, and received those
precious words of assurance: “ ‘Your faith has saved you. Go in peace’ ”
(Luke 7:50, NKJV).
Consider This: What kind of faith has the power to arrest Christ’s attention,
stop Him on Main Street, and bring healing to a withering body and purpose
to an aimless soul (Luke 8:43–48)?
http://absg.adventist.org/2015/2Q/TE/PDFs/ETQ215_06.pdf