Jesus' Address to Mary as "Woman" in the Gospels
Jesus' address to Mary as "Woman" appears in two significant passages in the Gospel of John: at the wedding in Cana (John 2:4) and at the resurrection (John 20:16). This form of address has prompted various interpretations among biblical scholars and theologians, particularly concerning its implications for Mary's role and Jesus' relationship with her.
At the wedding in Cana, when Mary informs Jesus that the wedding party has run out of wine, Jesus responds, "Woman, what have I to do with thee? mine hour is not yet come" (John 2:4 KJV). Some interpretations suggest that this address, "Woman," was not a sign of disrespect. John Gill, a Baptist/Reformed commentator, notes that calling someone "woman" was a common and respectful way of speaking among Jews, even when showing great deference [6]. He points out that Jesus used this same address with his mother later, at the cross, "with the greatest tenderness, and strongest affection" (John 19:26) [6]. This perspective argues against the idea that the term implies a rebuke or a distancing from his mother.
However, the phrase "What have I to do with thee?" (τί ἐμοὶ καὶ σοί, ti emoi kai soi) in John 2:4 is also a point of discussion. This idiom can imply a disassociation or a gentle redirection. While not necessarily disrespectful, it indicates a boundary or a difference in purpose. In this context, Jesus seems to be asserting his divine mission and timing, which operates independently of his mother's requests or expectations [6]. His "hour" refers to the appointed time for his passion, death, and resurrection, which was not yet at hand [6].
The second instance of Jesus addressing Mary as "Woman" occurs after his resurrection, when Mary Magdalene encounters him near the tomb. Initially, she does not recognize him, mistaking him for the gardener. Jesus then calls her by name, "Mary" (John 20:16). Upon hearing her name, spoken in a familiar way, she recognizes him and responds, "Rabboni!" (which means "Teacher") [1, 8, 11]. Jamieson, Fausset, and Brown, in their Presbyterian commentary, highlight the contrast between the "distant, though respectful, 'Woman'" and the intimate, "oft-repeated name" of "Mary," which brought "a rush of unutterable and overpowering associations" [8]. This suggests that while "Woman" was a respectful address, the use of her personal name signified a deeper, more personal recognition and relationship, particularly in the context of the resurrection [8].
The use of "Woman" in these contexts can be understood in light of broader biblical themes. In Genesis, "woman" is a foundational term for Eve, "taken out of man" (Genesis 2:23) [5]. This foundational identity as "woman" carries theological weight, often associated with humanity's origin and destiny. Some interpretations connect Jesus' address to Mary as "Woman" to a broader theological role, perhaps even echoing the "woman" in Genesis 3:15 whose offspring would crush the serpent's head. This perspective views Mary not just as an individual mother but as a representative figure of humanity or the new Eve.
The term "Mary" itself refers to several women in the New Testament [2]. The most prominent is Mary, the mother of Jesus, often called the "Virgin Mary," though the Scripture itself does not use this specific designation [3, 4]. She is identified as being of the tribe of Judah and the lineage of David (Psalm 132:11; Luke 1:32; Romans 1:3) [3, 4]. Her personal history is concisely presented in the Gospels, with significant events including the annunciation by the angel Gabriel (Luke 1:32) and her Magnificat, a song of praise that echoes Hannah's prayer in 1 Samuel 2:1-10, emphasizing God's care for the oppressed [7, 9].
The patristic tradition, as seen in early Christian writings, often emphasized Mary's obedience and faith. For instance, Adam Clarke, a Methodist/Wesleyan commentator, notes that Mary's response to the angel, "Behold the handmaid of the Lord," signifies her full credit in the divine message and her readiness to obey God's commands [9]. This act of faith and obedience is seen as crucial to the conception of Jesus [9]. The mystery of Christ's incarnation through Mary is considered a profound theological truth to be adored rather than fully comprehended, as Matthew Henry, a Nonconformist/Puritan commentator, suggests [10].
The address "Woman" can also be seen as Jesus transcending his earthly familial relationships in favor of his divine mission. At Cana, his response indicates that his actions are not dictated by human requests, even from his mother, but by the Father's will and his own divine timing [6]. At the cross, when Jesus entrusts Mary to John, he again uses "Woman" (John 19:26), which some interpret as a formal declaration of her new relationship within the community of believers, rather than solely as his mother [6]. This perspective suggests a shift from a purely biological relationship to a spiritual one, where all who do the will of God are considered his family.
Sources
- John “John 20:16 (Tyndale) — Iesus sayde vnto her: Mary. She turned her selfe and sayde vnto him: Rabboni which is to saye master.”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Mary — a Roman Christian who is greeted by St. Paul in his Epistle to the Romans, ch. (Romans 16:6) as having toiled hard for him. (a tear) of Cle'ophas. So in Authorized Version, but accurately "of Clopas," i.e. the wife of Clopas (or Alphaeus). She is brought before us for the first time on the day of the crucifixion, standing by the cross. (John 19:25) In the evening of the same day we find her sitting desolate at the tomb with Mary Magdalene, (Matthew 27:61; Mark 15:47) and at the dawn of Easter morning she was again there with sweet spices, which she had prepared”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Mary The Virgin — the mother of our Lord. There is no person perhaps in sacred or profane history around whom so many legends have been grouped a the Virgin Mary; and there are few whose authentic history is more concise. She was, like Joseph, of the tribe of Judah and of the lineage of David. (Psalms 132:11; Luke 1:32; Romans 1:3) She had a sister, named, like herself, (John 19:25) and she was connected by marriage, (Luke 1:36) with Elizabeth, who was of the tribe of Levi and of the lineage of Aaron. This is all that we know of her antecedents. She was betrothed to J”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Mary — Hebrew Miriam. (1.) The wife of Joseph, the mother of Jesus, called the "Virgin Mary," though never so designated in Scripture (Matt. 2:11; Acts 1:14). Little is known of her personal history. Her genealogy is given in Luke 3. She was of the tribe of Judah and the lineage of David (Ps. 132:11; Luke 1:32). She was connected by marriage with Elisabeth, who was of the lineage of Aaron (Luke 1:36). While she resided at Nazareth with her parents, before she became the wife of Joseph, the angel Gabriel announced to her that she was to be the mother of the promised M”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Woman — Was "taken out of man" (Gen. 2:23), and therefore the man has the preeminence. "The head of the woman is the man;" but yet honour is to be shown to the wife, "as unto the weaker vessel" (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist (Acts 21:8, 9). Women are forbidden to teach publicly (1 Cor. 14:34, 35; 1 Tim. 2:11, 12). Among the He”
- John (Baptist/Reformed) “John Gill on John 2:4: Jesus saith unto her, woman,.... Calling her "woman", as it was no ways contrary to her being a virgin, Gal 4:4, so it was no mark of disrespect; it being an usual way of speaking with the Jews, when they showed the greatest respect to the person spoken to; and was used by our Lord when he addressed his mother with the greatest tenderness, and strongest affection, Joh 19:26. The Jews frequently object this passage to us Christians: one of their writers his objection in this manner (p): "they (the Christians) say, the mother of Jesus is never called a woman their law; b”
- Luke (Protestant academic) “Tyndale House on Luke 1:46: 1:46-55 Mary’s song is the first of three songs of praise in the birth narrative. It is called the Magnificat (“magnifies”), from the first word in the Latin translation. The song has many parallels to Hannah’s prayer in 1 Sam 2:1-10. The fact that God cares for the oppressed and reverses their fortunes is a common theme throughout Luke’s Gospel. The coming of God’s Kingdom brings salvation to rejected and outcast people.”
- John (Presbyterian) “Jamieson, Fausset & Brown on John 20:16: Jesus saith unto her, Mary--It is not now the distant, though respectful, "Woman." It is the oft-repeated name, uttered, no doubt, with all the wonted manner, and bringing a rush of unutterable and overpowering associations with it. She turned herself, and saith to him, Rabboni!--But that single word of transported recognition was not enough for woman's full heart. Not knowing the change which had passed upon Him, she hastens to express by her action what words failed to clothe; but she is checked.”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 1:38: Behold the handmaid of the Lord - I fully credit what thou sayest, and am perfectly ready to obey thy commands, and to accomplish all the purposes of thy grace concerning me. It appears that at the instant of this act of faith, and purposed obedience, the conception of the immaculate humanity of Jesus took place; and it was Done unto her according to his word. See Luk 1:35.”
- Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 1:18: The mystery of Christ's incarnation is to be adored, not pried into. If we know not the way of the Spirit in the formation of common persons, nor how the bones are formed in the womb of any one that is with child (Ecc 11:5), much less do we know how the blessed Jesus was formed in the womb of the blessed virgin. When David admires how he himself was made in secret, and curiously wrought (Psa 139:13-16), perhaps he speaks in the spirit of Christ's incarnation. Some circumstances attending the birth of Christ we find here which are not in Luke, though it is more la”
- John (Protestant academic) “Tyndale House on John 20:16: 20:16 When Jesus called Mary by name, she recognized him immediately (see 10:3-4).”