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Faithful Women
I will put
enmity between you and the woman, Richard Doctor As the
woeful effects of Satan’s seductive .counsel
to mother Eve ushered in a ..reign of grief,
suffering, and death for humanity, even so the promise of God spoke of a day
when the woman’s seed would bruise Satan’s head. As the promise to mother Eve
was most wonderfully furthered by Jesus’ birth, it was and is only
natural that the women with faith in this promise should actively cooperate
with God’s program to destroy Satan. Luke seemed to have a special sensitivity
to the critical ministry of women in the outworking of God’s plan, and they are
prominently featured in his gospel. Many unnamed women are mentioned in
connection with the miracles including the healing of Peter’s mother-in-law
(Luke 4:38,39), the raising of the son of the widow of Nain (Luke
7:11-16), the healing of the woman with an issue of blood (Luke 8:43-48), and
the raising of Jairus’ daughter (Luke 8:49-56). Luke’s gospel provides a
detailed account of how other women, who believed in Jesus as the
long-promised Messiah, helped to build, define, and critically contribute to
the church.
Elizabeth One of the
most notable bonds between women in the Bible is that of Elizabeth, a Levite
descended from Aaron, and her youthful cousin Mary, a descendent of David
through Nathan. Elizabeth and her husband, Zacharias a priest of the course of
Abia, were both righteous before God, walking blamelessly in all the
commandments and ordinances of the Lord (Luke 1:5,6) Despite this exemplary
public life, Elizabeth felt reproached for not presenting Zacharias with a
much-desired male heir who would carry on the priestly line. The depths of
passion attached to childlessness in ancient times can be measured by the
similes to which the barren womb is compared: “There are three things that are
never satisfied, yea, four things say not, It is enough: the grave; and the
barren womb; the earth that is not filled with water; and the fire that saith
not, It is enough” (Proverbs 30:15,16). To be
married and not have children was simply not a “choice” in Judaism. But being
barren had been the lot of Elizabeth. Unexpectedly during his service in the temple,
the angel Gabriel interrupted Zacharias’ ministry with an announcement that a
specially chosen son would be born by divine appointment and was to be named
“John.” His name was a promise that “Yahweh is gracious.” Gabriel spoke of
John’s critical ministry to Israel, and added instructions for his proper
rearing. Zacharias met these welcome words with disbelief and argument.
Elizabeth was too “advanced” in years to become pregnant (Luke 1:18). Gabriel’s
swift and decisive response ended the dialogue as Zacharias experienced a
complete loss of speech for the next ten months. Through hand gestures he was
forced to explain to the waiting crowd that he had seen a vision (Luke 1:22). As promised,
providential intervention permitted Elizabeth to conceive and carry a child.
However, this glad news was kept from the scrutiny and gossip of the
ever-curious public by Elizabeth’s five months of seclusion. It is at this
point we are introduced to the most significant woman of Luke’s gospel and,
with the exception of mother Eve herself, the most significant woman of the
entire Bible: Mary the mother of Jesus.
Mary Mary was not
to have a life of ease. The same angel Gabriel came to Mary, six months after
Elizabeth’s pregnancy, announcing that she would bring forth a son and
commanding that he be named Joshua (Jesus in Greek) that is “Help of Yahweh.”
Mary is given the promise of Jesus’ greatness, of his favor with God, and that
he should reign over the house of Jacob forever (Luke 1:31-33). This remarkable
young woman was thoroughly submissive to the will of God. In keeping with the
custom of the day for betrothal, she was likely about 17 years old. The mission
of motherhood Elizabeth and Mary embrace is one of the highest spirituality.
Mary undertook the 100-mile journey from Nazareth to Hebron, in the “hill
country” (cf. Luke 1:39, Joshua 21:11) to assist Elizabeth during her last
trimester. Upon greeting Elizabeth, Mary delivers a hymn full of spiritual
depth and faith in the promises to Abraham (see page 21 in this issue). Delivering
the second Adam to the world safely and securely, and nurturing him to manhood
was to be the job of a woman. We have no argument with the tradition that says
Mary was widowed after the birth of Jesus’ siblings, and hence had
responsibility for the care of Jesus, his well-known brother James, as well as
Joses, Simon, Judas, and at least two sisters (Matthew 13:55,56). Elizabeth and
Mary both carried a child of divine appointment. In Elizabeth’s womb was one
who would stand in the spirit of Elijah and announce the coming of Messiah,
while in the womb of Mary was that promised Messiah. Elizabeth
had been given prophetic knowledge of the condition of the youthful Mary. The
unborn John the Baptist leapt for joy in Elizabeth’s womb when Mary, “the
mother of my Lord” who was carrying the promised seed (Luke 1:43-45), entered
the room. Elizabeth provided a sympathetic ear that listened and counseled Mary
as she unburdened herself about the mission entrusted to her. Undoubtedly
it was Elizabeth who offered seasoned counsel respecting the delicate task of
trying to persuade Joseph what divine providence had wrought. Mary was
unsuccessful for the clear evidence of her condition left Joseph in doubt of
her fidelity and his misgivings were only put to rest by divine intervention
(Matthew 1:19,20). Apparently Mary departed shortly before John the Baptist’s
birth. She was now in the second trimester of her pregnancy and the return trip
north to Nazareth in Galilee must have been physically taxing (Luke 1:56). From
Nazareth she would make a return to the south six months later in still more
physical duress as she was near to giving birth. She would travel past the
districts near Jerusalem where Elizabeth and Zacharias lived and continue ten
miles further south to reach Bethlehem where Joseph would register for the
census. There, as promised, Messiah was born (Micah 5:2). This clearly was a
woman with considerable physical as well as spiritual stamina. It is
regrettable that the many positive aspects of Mary’s character were exaggerated
until false belief submerged truth. Over the centuries, the worship of Mary has
become a cult in its own right with its own hymns, stories, liturgies,
miracles, visions, and works of art. To this day it is an unsettling feeling to
attend Roman Catholic services where the staccato “Hail Marys” mix mythology
and Scripture in an unsatisfying brew of vain repetitions. Within the
confusion of medieval theology, the human Virgin Mary became the intermediary
between humanity and Christ the judge and king. In depictions of the last
judgment she may be seen leaning against her son Jesus’ right side with her
gaze averted after one final entreaty, imploring his mercy on sinners doomed to
eternal damnation. Since she stood so close to Jesus, a prayer made to her
could be whispered into his ear at a convenient time and was certain of a
favorable reception. And this is no medieval relic. A Papal encyclical
“Redemtoris Mater” was issued under the seal of Pope John-Paul II on the
presumed 2,000 year anniversary of Mary’s birth (25 March 1987). In 27,000
words and 147 footnotes every exaggeration of the cult of Mary is affirmed. Both in the
mythology and artistic representation of Mary’s cult we find echoes of the
ancient cult of the Great Mother. The reason this powerful worship persists
over the centuries, ebbing and surging in strength, is not that it harkened
back to ancient Babylon and Egypt, but because it satisfies an important human
need. We all want an all-loving and nurturing mother who understands us,
sympathizes with our weaknesses, protects us, sings lullabies to us, and gives
us a kiss on the bruised knee that effects healing. For centuries within the
church, the Mary of mythology was promoted as meeting all these needs. When
recoiling from these excesses, some may downplay her role during Christ’s
ministry. She implored her son to show his miraculous power, for it is clear
that Christ’s answer to his mother’s concerns about the wine at the
wedding in Cana was antipathetic: “Woman, what have I to do with thee? My hour
is not yet come”(John 2:4). Later in his ministry he did not make room
through the crowd for her and his brethren (Luke 8:19) using the occasion to
teach that a new order not based on family relations was at hand: “My mother and
my brethren are these which hear the word of God, and do it” (Luke 8:21). In
reality, Mary herself was a fallen member of Adam’s family and also in need of
a redeemer. Yet, she was a remarkable woman who willingly and faithfully
submitted to the heavenly father’s program for the outworking of the Divine
Plan: “The angel came in unto her, and said, Hail, thou that art highly
favored, the Lord is with thee: blessed art thou among women” (Luke 1:28). If myth has
embellished this truth and mixed it with error, there nevertheless is a core of
truth about her extraordinary mission. She raised her family in the fear and
reverence of the Lord. She was unwavering in support for her son. She stood
close by as he suffered the cruel death on the cross. After being taken into
the house of the apostle John she continued her unstinting support of Christ’s
mission. Although we learn that early in Jesus’ ministry his brethren doubted
his mission (John 7:5), Mary and Jesus’ other siblings are specially noted as
being present at Pentecost (Acts 1:14). At the presentation of Jesus in the
temple the aged Simeon had prophesied, “Yea, a sword shall pierce through thy
own soul also” (Luke 2:35). And so history would prove.
Anna As a mark of
the covenant relationship God had with Abraham and his seed, he directed that
all newly born males be circumcised on the eighth day (Genesis 17:12).
Apparently the naming of all new-borns on the seventh or eighth day after birth
already had been a custom established in patriarchal times. In conformance with
this, Mary and Joseph took their eight-day-old infant to the temple. The baby
was given the name Joshua (Jesus in Greek). Luke is the only one to record this
presentation. Luke also introduces us to both Simeon and Anna who is called a
“prophetess.” Anna was of the tribe of Asher and at the age of 84 she
“departed not from the temple, but served God with fastings and prayers night
and day” (Luke 2:36-38). Simeon prophesied of Jesus, and Anna, “coming in that
instant,” affirmed his prophecy providing a second witness as to the
truth. She also praised the Lord and spoke further of Christ’s ministry unto
all who looked for redemption in Jerusalem. Thus were Mary and Joseph
given yet another witness concerning the remarkable child they were to nurture.
Mary
Magdalene and Others Mary
Magdalene, Joanna the wife of Chuza Herod’s steward, and Susanna were wealthy
women who were among the “many other” women dedicated to following and
supporting Jesus and the apostles financially (Luke 8:3). We know
nothing else from Scripture of Susanna. Joanna is different. John may preserve
a more extensive account of the circumstances that brought Joanna into Jesus’
circle of close supporters. It is widely believed that early in Jesus’
ministry, the “royal officer” seeking Jesus healing of his stricken and dying
son was Chuza her husband (John 4:46-54; see also Reprints p. 4132).
This entreaty for healing had been granted and the parents remained grateful
and supportive of Jesus in every way including critical financial support. Of greatest
importance was Mary, called Magdalene after the locality from which she came.
At one time she had suffered under the unholy control of “seven demons.” Luke
is the only one who preserves this critical detail (Luke 8:2). Being freed from
this demonic curse, she became the staunchest of Christ’s supporters. In
addition to financial support she stood with the group of woman near him at his
crucifixion. She was among those who came early to his tomb as soon as the city
gates were open on the Sunday morning of his resurrection. The other women
hastened from the sepulcher to report that they had seen a vision of angels who
said Christ was alive (Luke 24:22, 23), but it was Mary Magdalene who separated
herself from the distraught company and lingered grieving at the empty tomb.
Her devotion was rewarded, for she was the first of the Master’s followers to
witness his resurrection.
Mary and
Martha When Jesus
came to Jerusalem, he spent time in Bethany at the home of Lazarus, Martha, and
Mary (Luke 10:38-42). What is particularly interesting about this account is
that Jesus strongly departs from the social conventions that kept women in the
home and kitchen. He encouraged all women to look to the wider spiritual
province outside their domestic duties. Mary was commended because she focused
her intellect on the one thing needful, which was the understanding of God’s
perfect will. After
Lazarus’ illness, death, and burial, it was in the company of Mary and Martha
that our Master was moved with sympathy, and with them, “Jesus wept” before
raising their dead brother. In the last week of his life, Mary chose the
opportunity of his last visit to anoint the Master’s feet with precious
ointment which he approvingly declared was an anointing for his burial (Matthew
26:12). Jerusalem was always a hostile environment for Jesus and it was in the
loving hospitality of Mary and Martha that he found repose.
The
Repentant Sinner Although she
is unnamed, the repentant sinner of Luke 7:36-50 deserves special consideration.
Identifying this woman as Mary Magdalene is problematic since it makes the
introduction of Mary Magdalene in the section immediately following confusing. As Christ’s
miracles spread his fame far and near, Simon, a prominent Pharisee, invited the
Lord to dinner so he could learn more for himself. English common law makes a
man’s home his castle, but at that time privacy in the home was subject to
different mores. Neighbors, friends, and visitors felt at liberty to come and
go much as they pleased, sometimes coming in to converse with the guests while
dinner was being served. Thus it was that while Jesus and others were at
dinner, a woman of the city who was known to be “sinful” came into the room
with a vial of very precious ointment. The woman walked to the back of the
table couch coming directly to the feet of Jesus (Luke 7:36-50). Her
intention evidently was to anoint Jesus’ feet with the ointment, but before she
had succeeded in breaking the seals and unstopping the vial her pent-up
emotions found expression in profuse tears which wetted the Master’s feet —an
apparent indignity where she had intended honor. Quickly unfastening her hair
she used it as a towel to dry his feet, and then, as expressive of her
love, sympathy, and adoration, while wiping his feet she kissed them
repeatedly. Finally able to open the alabaster vase, she now poured the sweet
ointment. Simon had
not appreciated the loving sympathy of Jesus’ heart and he surmised that Jesus
was not a prophet, for a prophet would have known that this woman was a sinner
and would therefore repulse her approach. Gently Jesus called to Simon’s
attention the reality of what was happening. Although Christ recognized the
woman as a sinner, he had compassion upon her, especially after her exhibition
of shame, contrition, and reformation. Jesus answered Simon’s unexpressed
thoughts with the parable of the “Two Debtors” (see page 13 in this issue). Christ
lovingly dismissed the tearful woman with the words, “Thy sins be forgiven
thee; go in peace.” That we are furnished with an account of Simon’s
private musings offers a slim hope that he eventually learned the lesson taught
by this penitent sinful woman and later became a follower of Christ.
Summary In Christ’s
ministry we find women of deep spirituality, consecration, intelligence, and
financial means all working energetically to assist the Lord’s mission. Jesus
embraced a large spiritual family where even the rejected could find a home and
receive a hundredfold of family in this life (Mark 10:30). Although preeminent
among women, Christ placed even his own mother on a level equivalent to those
who did the father’s will. He encouraged women to think, act, and never neglect
“the one thing needful.” As important as kitchen and home duties were, they
were of secondary importance. These women
were a much appreciated, much needed influence within the nascent church. Jesus
set a tone of great liberality and provided them with considerably more
opportunities for service than was possible within the synagogue
arrangement. He placed high demands on their intellectual participation in the
church. Their wisdom was manifested in sensing Christ’s anguish and pouring out
the ointment for his burial even as the apostles bickered over who among them
was to be the greatest in the kingdom. Even so, no
women were selected to be apostles. Though male apostles and other missionaries
went forth into the world, the women were not passive and uneducated
participants. What Jesus wisely did was establish a pattern for successful
growth of the church by his policy respecting women. They were and are expected
to direct their moral conviction and energies into the church’s growth and
nurturing. Luke’s special sensitivities in recording their story has enriched
all the church and set a standard of conduct worthy of emulation by all
who have named the name of Christ, both male and female. |