Lent 3 - Mary 3 - Part 1

Welcome again to this Lent Reflections series inspired in part by my local church’s current sermon series on Discipleship, and part by a Christian Heritage Book called Mother, Sister and Follower – sermons by C.H.Spurgeon.

Having looked previously at the joy of Mary (mother) and the sorrow of Mary (sister), we today turn our attention to a little known and yet often mistakenly identified Mary of the New Testament – Mary of Magdala.

After this, Jesus travelled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support them out of their own means. Lk 8:1-3

Mary Magdalene – Follower of Jesus

Let’s first establish a few facts and dispel a few misconceptions of the last of our three New Testament Marys:

• She was not a woman of ill-repute

  It was Gregory the Great in the Sixth Century who began to identify Mary Magdalene as a reformed prostitute. He took the story of the unnamed sinful woman who washes Jesus feet in Luke 7 and connected her to Mary Magdalene, mentioned for the first time by name straight after in Luke 8.Over time she also came to be identified with the unnamed woman caught in adultery in John's gospel, and so Mary Magdalene – beautiful, sensual, penitent, the original scarlet woman saved by Jesus – became tradition.

• She was an independent woman healed of seven demons

  Most women in the bible are known as the daughter, wife or sister of a man because that was how women were recognised in the society of the day. But Mary is not connected to any male relative. She is always referred to as Mary of Magdala – or Mary Magdalene. Many assume that this is a reference to her place of residence or business but there is some uncertainty of exactly where Magdala was. Some scholars suggest instead that this may have been the nickname Jesus gave her – like Simon the rock, or James & John, the sons of thunder – Mary Magdala, Mary the Tower; maybe because she was someone of vision who could see far, or perhaps someone who was rooted and stable; a safe ‘place’ (a safe pair of hands).

Mary Magdalene will play a prominent role as a witness to Jesus’ burial and resurrection (as we will see in future posts) but for now, let’s examine the few clues we have as to her nature and character. In this short comment at the start of Ch8, Luke summarizes for us Jesus’ itinerant teaching ministry: He is travelling through the towns and villages of Galilee (4:43) proclaiming the “good news of the kingdom of God” – a message defined in the Nazareth sermon (4:18–21) and adequately demonstrated in chapters 5-7 and beyond. In addition to the twelve disciples, Luke tells us that some women travelled with him and supported his ministry financially. Gospel writers Matthew and Mark only mention these women really in the crucifixion narrative (although Mark does make reference in 15:41 that “In Galilee these women had followed him and cared for his needs.”)

These references are hugely significant. Jesus shatters the accepted social concepts of the day – namely the concept of the inferiority of women – by raising them to the status of disciples (unheard of in Judaism) and to a place of spiritual equality. Their response is to support him (8:3) ‘out of their own means’ – Greek word hyparchō – meaning “possessions”, the text reads literally: ‘They were serving them from their possessions.’

These are women of some substance and means. While it was not uncommon for wealthy patrons to support travelling teachers in the Greco-Roman world, what is virtually unheard of that these women travel with Jesus, a respected rabbi, and are treated as his disciples. Rabbis of his day did not have women disciples.

Let me circle back round another way … having already mentioned the anointing of Jesus’ feet by the sinful woman in Luke 7 (36-50), let us notice Jesus attitude and actions in this portion of narrative: sinners respond to Jesus. The reasons for their response become clear in this passage, where Jesus’ approach to sinners makes a striking contrast to that of the Pharisees. This passage is also the first of two that commend the faith response of women to Jesus. The woman illustrates the gratitude, boldness, and humility of faith; while the Pharisee embodies separatism and superiority.

There is much that can be said about this double encounter, but to stay on focus: it is Jesus’ final remark which reveals a crucial theological sequence: first there is an offer of forgiveness from God, then there is an acceptance on the part of the sinner of the faith that saves. Her faith was evident in the acts of love that she has performed for Jesus that day.

Such is the fundamental cycle of relationship that exists between God and a believer/follower of Jesus; the sheer possibility of establishing such a relationship is why Jesus pursues and engages with 'sinners'. He does not take the Pharisee’s more distant and critical attitude. The potential for divine transformation through forgiveness, faith and relationship is simply too compelling!

If we now return to Luke 8:1-3, the Evangelist uniquely notes the work of three women of faith. As Jesus ministers, he draws followers who come from a wide variety of backgrounds. Mary Magdalene serves after having seven demons exorcised by Jesus; while Joanna, as the wife of Herod’s steward Chuza, shows that Jesus’ message has reached even into the palace. When they, Susanna and other women come to faith, they immediately give of their resources to enable Jesus’ ministry to continue. This note is important, since the passage makes clear that those contributing to Jesus’ ministry span both gender diversity and the social scale. The pattern of grace received and ministry outpoured is demonstrated at two levels: personal involvement and the contribution of resources. Both levels of participation are important to effective ministry.

The contrasting attitudes apparent in the text of these two passages reveal a fundamental paradigm for relating to the world. The Pharisee, in his desire for purity, separates himself from fellowship with sinners. He keeps a woman like the one who approaches Jesus at great distance, thereby making it clear that her lifestyle is not endorsed. Whereas Jesus talks and preaches about the wrongness of sin, but does not isolate himself from sinners.

Jesus understands that in order for light to shine in the darkness, the light must first engage with the darkness.

The theological principles at work here extend into our era. God’s fundamental way of transforming people is through his offer of grace and forgiveness. Without the chance to restore a broken relationship, the way back to God is blocked. While some people might doubt the possibility, Jesus shows through this example that no hole is too deep, no sin too dreadful for the reach of God’s compassionate, saving hand.

And so, as we continue our journey through the darkness and shadows of Lent this year, let us reflect on the faithfulness and generosity of Mary Magdala – Mary the Tower – may we, like her, be a person of vision who can see far; and be rooted and stable, a safe sanctuary to all who need Jesus’ love, forgiveness and relationship.

As we think about Jesus – the light of the world – being ‘snuffed out’ on Good Friday, may we reflect on how much his light shines in and engages with all the darkness of humanity through us.

Additional sources/reading:

NIV Application Commentary – Copyright © 1996 by Darrel L. Bock.

The Revd Canon Dr Emma Percy https://oxford.anglican.org/mary-magdala-mary-the-tower/