The Role of Women in John’s Gospel

John’s Gospel features 10 primary characters—five men and five women—whose encounters with Jesus illuminate matters of faith. John depicts Nathanael, Nicodemus, the man born blind, Thomas, and Peter in significant conversations with Jesus (John 1:44–51; 3:1–21; 9:1–41; 20:24–29; 21:1–23). Their discussions result in statements of belief and commitment (John 1:49; 9:38; 20:28; 21:15–17) or, in the case of Nicodemus, questions (John 3:4, 9).

Likewise, the Samaritan woman, Mary and Martha of Bethany, and Mary Magdalene enter into extended, revelatory interactions with Jesus (John 4:4–42; 11:1–44; 12:1–8; 20:1–18). He later commissions Mary Magdalene to tell the apostles that He is ascending to His Father (John 20:17). John also assigns a unique role to Jesus’ mother, who appears in two significant scenes: in Cana, where Jesus performs His first sign (John 2:1–11), and again at Golgotha as He dies (John 19:25–27).

Interpretations of the Women in John’s Gospel

There are many interpretations of John’s careful attention to individual women in his Gospel. Since the 1960s many people have argued that John depicts women as independent disciples and apostolic witnesses—prototypes of women in John’s own Christian community and models for women in Christian ministry today. John’s stories could be viewed as a reflection of Jesus’ endeavor to reform first-century patriarchy.

Another line of interpretation emphasizes the symbolic value of John’s female characters. The Samaritan woman, for example, is thought to represent Samaritans (just as Nicodemus represents Pharisees), while Mary and Martha speak for first-century Christians whose family members have died. The mother of Jesus symbolizes the earliest Christian community, and In many ways, Mary Magdalene represents Christians whose faith is based not on what they have seen, but on what they have heard. Many interpreters contend that the women in John’s Gospel play the role of Christ’s bride, the Church (see John 3:29).

The Women in John’s Gospel

While John portrays Jesus interacting with His mother, he never names her. At the wedding in Cana, where Jesus reveals His abilities (John 2:11), He tells her, “My hour has not yet come” (John 2:4), perhaps referring to the hour of His death (John 12:23, 27–33; 13:31–32). At the time of His death, Jesus declares her the mother of the disciple who (it seems) would go on to write the Gospel of John (John 19:26–27; 21:24). This establishes a familial bond between Jesus and the disciple—a bond that presumably extends to the disciple’s converts (John 17:20–23).

The first female character to engage Jesus in an extended conversation is the Samaritan woman (John 4:4–42). In a story reminiscent of Jacob’s encounter with Rachel (Gen 29:1–20), Jesus meets the Samaritan woman at Jacob’s well in the middle of the day (John 4:6). They first discuss the water from the well, which contrasts the living water that Jesus provides (John 4:7–15). Their conversation then turns to the woman’s marital status, which leads to a discussion of worship (John 4:16–24). This can be interpreted as an indication that Jesus calls the woman to faith regardless of her sins. It can also be understood as an allusion to the history of Samaritan religions (see 2 Kgs 17:29–41) along with a summons to true worship. After Jesus reveals His messianic identity (John 4:26), the woman returns to her town, announcing that the Messiah might be at the well (John 4:28–29). Many Samaritans believe because of her testimony (John 4:39–42). The Samaritan woman, like John the Baptist and Philip (John 1:29–34, 43–46; 3:27–30), bears witness to Jesus. As with Rachel, the Samaritan woman’s encounter with a man at a well produces a new family of faith.

Martha’s story also revolves around the theme of belief that Jesus is the Messiah. It takes place immediately following the death of her brother, Lazarus. Jesus, having delayed His response to their urgent message (John 11:1–6), arrives at Bethany too late; his friend Lazarus has been in the tomb for four days (John 11:17). Martha and her sister, Mary, express their frustration: “Lord, if you had been here, my brother would not have died” (John 11:21, 32). Martha and Mary voice the complaint of countless Christians whose loved ones have died before Jesus’ second coming. In response Jesus assures Martha that those who believe in Him, the giver of life (John 1:4; 3:16; 4:13–14; 5:24), will live even if they die (John 11:25–26). Belief then leads to life: Martha confesses her faith that Jesus is the Messiah (John 11:27), and Jesus calls her brother out of the tomb (John 11:38–44).

Mary of Bethany takes center stage in a brief scene that occurs the day before Jesus’ Triumphal Entry into Jerusalem. At a dinner in Bethany, she anoints Jesus’ feet with nard (John 12:3). The scene echoes Song of Songs 1:12: “While the king was on his couch, my nard gave forth its fragrance.” Jesus interprets this act as a foreshadowing of His burial (John 12:7). The royal Messiah, the giver of life who brought Lazarus out of the tomb, is being prepared for a grave of His own.

Mary Magdalene becomes the first witness to Jesus’ departure from that grave. She discovers the empty tomb (John 20:1) and meets the risen Jesus (John 20:14). Presumably because she had been weeping and searching for His body in the darkness before the dawn, she does not realize who He is (John 20:14–15), and recognizes Jesus only when He speaks her name (John 20:16). Jesus then commissions Mary to tell His disciples that He is ascending to the Father (John 20:17). Like all Christians, Mary hears Jesus’ voice and knows Him (John 10:3–4), but cannot yet follow Him to His Father’s house (John 13:33, 36; 14:1–3).

Jocelyn McWhirter