Female Disciples | Luke's Take on Women | Part 4 (Courtney Clark)

Transcript: Female Disciples

We are in part 4 of our 4 part series titled Luke on Women. The works of Luke and Acts are attributed to the same creator, who we’ve named Luke though no one knows for sure. Whoever the author of these texts was, they’re well educated and have an artistic writing style that captures a lot of detail. Luke is concerned with the Christian churches relationship with The Roman Empire. He spends a lot of time painting the Christian faith in a positive light to establish it as it’s own religion separate from Judaism and works to paint the Roman Empire as sympathetic to this religious movement. As a means to influence Rome positively toward Christianity, a religion started by a revolutionary. The primary audience of Luke and Acts are gentiles, people who are not Jews. The primary writing style, though there are many, is that of a Roman Historian. Luke was not an eye witness to the life of Jesus, so writes the text through investigative journalism. Luke himself was a gentile, and theologians argue that his cultural lens as a Roman helped influence him to view women more positively. Though theologians seem to disagree on if Luke was pro the inclusion of women or not. There are good arguments on both sides. But one thing we can note for sure, the book of Luke includes stories of women found no where else in the Bible, includes more stories of women than any of the other gospels, and sets women in positions of power and leadership within the life of Jesus.

The first two chapters in the book of Luke paint women in a strong light. Elizabeth is filled with the Holy Spirit, which is Luke’s way of showing an ushering in of a new way of living in which the presence/glory of God can be experienced anywhere not just in the temple. Mary is given one of the most beautiful, powerful songs of revolution ever written, the Magnificat. In chapter 2 Luke introduces another female character we see nowhere else in scripture. The widow Anna, who is said to be a prophet. She’s strong in holding her position of prophet, and she is faithful in immediately upon meeting Jesus going to tell of what she’s seen. Her position is not lost here, women weren’t given the title of prophet often. Luke right out of the gate sets women up with high esteem. Yet it kind of starts to taper out. After a strong introduction to Anna none of her words are recorded. In fact the last woman given a speech in Mary in chapter 1. We’re getting sort of a mixed message on women here. They are introduced as strong players yet they hold conventional female roles of mother, or silent pious widow.

Yet we see throughout Jesus’s life, particularly in the book of Luke that Jesus makes a point to include women. He tells parables, which are made up stories to paint a picture and make a point, that include women, he converses with women, he has meals with women. Luke continues time and time again to include women in the stories of Jesus’s life, and not just as silent players but as important and powerful. Though they’re never given any speeches their importance to the story, to Jesus, and even to Luke are not lost. In comparison to the other gospels their inclusion in it’s self could be considered revolutionary. This culture placed women in the home, claiming their important duties were to the family. They were not allowed to learn to read or study scripture. They often didn’t leave their home unless accompanied by someone to ‘protect’ them, and usually only as an errand to get something required for the house. Obviously there were exceptions, but the typical role of women was to stay home and not be seen or heard by anyone. Yet here we have Jesus.

Who interacted with women on numerous occasions, he healed them, dined with them, he raised their children from the dead as we saw with the widow of Nain’s son, doing so as a means to restore her livelihood. And then we come to one of our stories for today, of a woman washing his feet. A woman who other’s would have considered unclean. All of the Gospels record the story of the woman who washed Jesus’s feet. Yet Luke emphasizes the woman’s emotions and her experience in the story while the other gospel writers tend to focus more on the political and social implications. Let’s read Luke’s version in 7:36-50. Again, we have a woman who does not speak. Yet we learn so much about her. Here Jesus is dining with a religious official, a Pharisee named Simeon. As was customary at this time period to welcome hospitality, the host would wash the guest’s feet and offer a kiss. At this time people walked through sand, dirt, and mud with very little protection for their feet. So they were dirty. It was a kind gesture to clean up someone’s feet prior to entering your home. Yet Simeon the host, does not do this. Now we’re faced with this other character, the woman who as far as we know wasn’t a guest at the dinner party. She enters into the party and begins washing Jesus’s feet. Simon the host is offended by this woman, she’s a ‘woman of the city’ which means something to Simon and he considered her unclean, meaning he would not interact with her and expected Jesus, since he claimed to be a prophet to know her reputation and send her away. Yet Jesus, as we’ve seen time and again, welcomes her. So we’re faced with another juxtaposition, these seem to come up a lot in the book of Luke. One religious leader has and understanding of righteousness that doesn’t allow him to interact or receive this woman. The other understands righteousness to mean welcoming her with grace and peace. While yes these responses are contradictory and interesting, I think Luke’s primary contrast here is between the woman and Simon. The irony is that even though Jesus is a guest in Simon’s home he is welcomed and receives hospitality from this ‘sinner’ who Simon refuses to engage. The brief parable Jesus tells of the debtors allows Simon (and the reader) to recognize the difference between their behaviors. Saying that because she has been forgiven much she loves much, she has extended hospitality to me in your home when she is not even welcome here.

Then we lead right into another small section about women that is only found in Luke. This passage 8:1-3, tells of the disciples that followed Jesus. You kind of wonder if this little bit of information follows the story of the anointing woman to paint a picture of the type of women who walked in Jesus’s circle. This text, though very short is one of the most interesting in all of the bible. And I would say the most important record of woman in the books of Luke and Acts. It demonstrates that women traveled with Jesus and the 12 disciples, and gives the only indication found in scripture of the type of financial support for Jesus’s ministry. All of Luke’s themes found throughout Luke and Acts are found at play in these short verses. Univerizalistion of the gospel (meaning it’s meant for everyone), the qualities of true discipleship, and the good news to the poor and marginalized. This is a big deal. These women have left home, which is unheard of in this society, to travel with a MAN, and Jesus gives them his approval. Again Jesus intended from the beginning to include women in the work he is doing of bringing heaven to earth in the here and now. Not all of these women are named, but the few that are have powerful stories. Mary of Magdala was delivered from 7 demons. Joanna, wife if Chuza, Herod’s steward, was a woman of high esteem (and money). A steward was someone who was in charge of the household and other estates of the master, in this case Herod. Meaning the steward, Joanna’s husband managed Herod’s money. We see a lot of people of this upper class wealth and high esteem converting to Christianity throughout the book of Acts. Leading one to wonder if she played a large part in that. And then we have Susanna which is a Hebrew name. These 3 named women are breaking down social barriers between classes. These women are working together with Jesus, likely managing his money, and they’re from all different classes and ethnicities. They’re working together without cultural or socio-economic distinctions dividing them. Which we can’t even do today!

These women have the standard response to Jesus as the male disciples, to drop everything and follow him, provide for his ministry using whatever power or money they have to do so. John places Mary as the first to find Jesus resurrected at this tomb and the first to go and share the news that the revolution was not over but merely getting started. Joanna and Mary we see in Luke 24:10 were the ones to prepare Jesus’s body for burial, since Joanna was of means she likely was the one to purchase the very expensive oils used. Indicating that even in his death these women were there caring for him.

This text is usually used to say that women served Jesus, making him food, washing his clothes, doing typical ‘woman’s work’. That translation comes from a word in vs. 3. Which in our translation says provided for, in the Greek it is written as ‘Diekonoun’ which has roots in ‘diakoneo’ meaning to serve. But is also similar to the word diakonos which we translate as deacon. Which involves yes serving tables, but much more. There is a liturgical aspect to the job/title of deacon, as a part of the ministry. Author R. J Karris noted in their work that 75 percent of the uses of this word diekonoun in the book of Luke are used in reference to serving as a messenger, or go between. Essentially someone who talks freely about the message and mission of Jesus. Karris argues that this is the correct interpretation of the word here in vs 3. That the women are going on mission for Jesus, not just serving tables.

Luke likely is painting these women as powerful, just as he painted Elizabeth as the first to be filled with the Holy Spirit, or Mary as the mother of the revolution, or the widow Anna who was the first to go and proclaim that the messiah had been born. Countless times throughout the book of Luke, he includes stories of women doing powerful things. Jesus tells parables of women in powerful positions standing up for themselves. This is no different. Women are being included in the ministry of Jesus, not to wait tables and to sit back silently but to actively be apart of the work Jesus is doing. To travel with him, support him with whatever power they had at their disposal, be it money, love for all of the things that had been forgiven for (like the woman who washed his feet, though we don’t know for sure she’s included with this group of female disciples, her story gives her power none the less, a power available to everyone who encountered Jesus), vs 2 says they had been stricken with many infirmities. There is clear evidence each of these women, even the ones who are unnamed, have much to be thankful for in regards to Jesus. He is the only one to see them and all they have to offer. He listens to their problems and offers solutions. He includes them in positions of power in his ministry. He welcomes them when they would not have been welcome anywhere else because they were unclean, difficult, had too many problems or simply because they were women.

The inclusion of women in Jesus’s ministry as disciples doesn’t end with these short verses. When looking through this lens we see little bits of information sprinkled indicating that women were present with Jesus leading up to, during, and after his crucifixion. The Last Super which we find in 22:7-36 has often been taught as though the 12 male disciples were the only one’s present. Luke says this feast happens at Passover once in vs 1, again in verse 2, and yet again in verse 13. Luke uses repetitions of 3 to show that something is important. In fact we see this a lot in scripture. Passover is often a large family affair and each member of the family would have had a part to play in the Passover. Meaning men, women, and children would have been involved if this were indeed a Passover specific feast. It wouldn’t make sense to restrict such a large celebration to a small group of people. Likely, there were women and children present. Another indication that this might be the case is in the argument between the guests at the Lat Super over who would be considered the greatest. Jesus responds saying in vs 26 “The greatest among you should be like the youngest, and the one who rules like the one who serves.” Indicating there is a large range of ages and social status present. Servants and those who are served, young and old.

Then after the crucifixion we move into chapter 23 where Luke records some detail alluding to the fact women may have been present at the Last Supper 22:55-56 Luke records that women traveled with Jesus from Galilee indicating they had been with him prior to his arrest. Then we see in 24:9-10 where the women are the first to see Jesus has risen and go and tell this information to the 11 (remember Judas has betrayed Jesus and is no longer apart of the 12) AND ALL THE REST indicating others were with them. Likely women since we see a recurring theme where women are not counted, I’m thinking specifically when Jesus feeds the 5000. Luke records the number here as 5000 men, Matthew 14:21 records it as 5000 men not counting women and children. So I’m wondering if that same counting system is being used here. The 11 men, and ‘the others’ are women and children.

Again Luke in vs 49 reiterates that these women followed from Galilee and were present with all of the rest at the crucifixion, leading us to believe they were also at the Last Supper. It seems as if Luke is trying to establish these women from Galilee as reliable witnesses to the resurrection. The first section of chapter 24:1-12 places these women at center stage. I want to pause on the idea that the women here are the ones to visit the tomb. They risked their lives going to see the body of this man who was brutally crucified for starting what was believed to be a revolution. Yet they go anyways, they spend their money on spices to perform burial rituals of respect. Luke is the only gospel to include the impact of Jesus’s death on these women. We read their lament in 23:27-31. They lamenting the unjust death of this peaceful man yes, but they’re also lamenting the death of the person who treated them with unusual respect, kindness, and attention. Jesus included them when no one else would. And then Luke gives them immense power in having them be the first to share this news with everyone else. Don’t miss this! THE WOMEN ARE THE FIRST TO SHARE WHAT WE NOW CALL THE GOSPEL. Not the men, they remained safely hidden at home. The women who funded Jesus’s ministry, who cared for him, and loved him even in his death.

The book of Luke begins and ends with women in powerful prominent roles. Not sitting quietly on the sidelines but flipping tables of social norm, being the hands and feet of Jesus. This beautifully written book is full of accounts of women in the life of Jesus. It contains parables told by Jesus that feature women, parables we find only in the book of Luke. Luke’s Jesus was compassionate, welcoming, and gracious toward the marginalized, and placed importance on Women and what they have to offer. May we not forget, that Jesus set out from the beginning to not exclude women or place them in domestic roles but to welcome them to the table as valuable, to listen to them when no one else would. To include them when no one else would. May we go and do the same. Include the forgotten, listen to the stories of the marginalized, and always welcome with grace and peace.