The Discipleship of Women—From ’ Birth to the Empty Tomb

J. Lyle Story In recent years, much discussion has centered upon the role of The writers narrate various stories of dramatic encoun- women disciples as they encounter the person of Jesus. The word ters of women and men with Jesus. Clearly, they do not craft their “disciple” (mathētēs), related to the verb “learn, study, practice” message as systematic and analytical teaching; rather, they tell (manthanō), means “the one who directs his mind to some- stories of how Jesus interacted with people at various levels. This thing,”1 often in the sense of a learner, apprentice, or pupil. In article will focus upon how Jesus affirmed women either directly the Greek philosophical world, the term designated a devotee of or indirectly, through word or action or both, in initiating and a philosopher, one who would continue the intellectual link with conducting teacher/learner (disciple) relationships. the teacher (adherent). While many argue for exclusively male Two women “model disciples”—birth disciples due to the fact that Jesus’ twelve disciples were all male, we can respond that all disciples were also Jewish. This, then, Luke’s gospel presents two intertwining stories of leads to the important question of implication: Does this mean two women of faith, Mary and Elizabeth, as they participate in that all Gentile disciples through the ages, male and female, are to the birth of and Jesus. They encounter the be excluded from participatory discipleship? Certainly not! , the Spirit, and each other as they share in the wonder of The term “disciple” in first-century Judaism signifies an ad- the Jesus event. As “model disciples,” the two women voice their herent or follower of Scripture, and, in particular, one who fol- heartfelt joy and acceptance of their new roles. At the outset, we lows the tradition or interpretation of a rabbi. The individual dis- note the pairing of female stories in a union of their faith re- ciple follows and represents the tradition espoused by a rabbi. In sponses. They affirm their receptivity and excitement surround- the more formalized Mishnah of a later era, almost every chapter ing the Jesus event; the female persons’ reception generally bests includes a saying, “Rabbi X says . . . .” While great respect was their male counterparts’, i.e., Elizabeth over Zechariah and Mary accorded to the leading rabbis, discipleship was tradition- and contrasted with Zechariah. (See Figure 1.) cause-centered or perhaps school-centered (Hillel, Shammai); in- Luke features two women when they receive God’s word and terest was not primarily in the teacher himself. Rengstorf notes, relate to each other in the light of the joyous news from above. He who would follow the Law in all things cannot do with- The news is mediated through or the Holy Spirit. Two out the constant instruction and guidance of the rabbi. Only the women are intertwined in the focus upon divine redemption. rabbi, on the basis of his familiarity with the materials of religious According to :6, Elizabeth is a “kinswoman” (distant cous- law, can say for certain what is right in individual cases. Hence, in?) of Mary. In an unmistakable manner, Luke affirms the role the pious ideal is that all Jews should be occupied in the Torah of women through their songs of faith.3 In the birth narratives, and its exposition and application, so that they can and will do stress falls upon prophetic inspiration that marks the arrival of what is right in a given situation. The fulfillment of this ideal is the new age, often expressed in Luke–Acts by the verb “fill” or expected in the Messianic Age.2 “fulfill” (pimplēmi).4 In Matthew, Old Testament quotations are Jesus becomes the rabbi who enters most effectively into per- found in the fulfillment passages. They are restatements of earlier sonal relationship with the disciples, male and female; relationship prophecies and fulfillments, now in the service of the wonderful attracts their allegiance to him. There is something so impressive new event. As Luke records the annunciations, he is aware of a about Jesus that the potential recruits readily join themselves to new epoch commencing in the lives of various individuals. him. The deep sense of the disciples’ personal attachment to Je- Mary sus clearly differentiates this relationship from the Jewish pattern of rabbi/disciple. While a rabbi’s knowledge, cause, and method Presumably, Mary has been nurtured with the stories and psalms attracted Jewish disciples, Jesus’ disciples were attracted by the of the Old Testament. Thus, when she speaks, it is the Spirit who person of Jesus. They were drawn irresistibly by the wonder of his enables her to draw together varied similes, which connect vi- person when they trusted him. Women as well as men are drawn brant themes of the Old Testament that mirror her own story to him and become attached to his person, words, and works. (Luke 1:46–55). She also possesses similar qualities that charac- terize the godly women of the Old Testament.5 She exhibits a contagious excitement when she meets Elizabeth and they tell J. LYLE STORY (Ph.D., Fuller Theological Semi- their stories; each simply must share the good news with her rela- nary) is a Professor of and Bibli- tive. The parallels between the Old Testament texts and the Mag- cal Languages of the School of Divinity of Regent nificat demonstrate that the new event of the incarnation is posi- University. He has taught at Regent University tioned within the best of Old Testament piety.6 Mary responds to for the last twenty-three years, possesses special Gabriel with a description of God as her savior (1:47). Marshall passion for the message of the four , and states, “The hymn of praise is modeled in general terms on 1 Sam. has produced the Greek to Me Memory System (textbook, flash cards, and multimedia CD-ROM). 2:1–10, but the phrases used are paralleled in many passages, and the hymn gives the impression of being composed by someone

14  Priscilla Papers ◆ Vol. 21, No. 1 ◆ Winter 2007 whose mind was steeped in Old Testament piety.”7 In answer to nation on the divine promise (2:51) depict Mary as “the model Hannah’s prayer, she is given a son, which occasions her song disciple.”8 As such, her language is not merely that of an excited of praise; Mary’s is a song built on the language of mother-to-be. Mary is responsive to the word of God; conversely, the Old Testament. Each is voiced in the context of a miraculous God is dependent upon her faith response to him. The generation birth. Hannah conceives a son; Mary, a virgin (1:27, 34), is assured gap is bridged; indeed, it is a huge gap between the teenage Mary by Gabriel of a birth in language similar to the virgin passage in and the aged Elizabeth (in her 70s or 80s?). The angel gives no Isaiah 7:14 (Septuagint, or LXX) and the assurance to a fleeing direction to Mary to go to Elizabeth, though a suggestion is made Hagar (Gen. 16:11 LXX). She accepts her high privilege to be the by informing Mary that her kinswoman—aged though she is—is mother of the Son of God, yet accepts impending shame in be- in her sixth month, bearing a miracle son. Mary makes the choice ing a mother out of wedlock. Both Hannah the barren wife and to see her. The teenager wants to learn something from the senior Mary the virgin (Luke 1:27, 34) conceive sons. Luke presents the citizen. As for Elizabeth, she is humbled that the special person theology of the incarnation in a way so holy and congruent with comes to her—and she is speaking of a teenager. Discipleship oc- Old Testament sacred history that any comparisons with pagan curs through an intertwining of old and new, young and old, pro- mythology seem utterly incongruous. Instead of the carnal union phetic inspiration, a trust response in the miraculous. Disciple- of a pagan god with a woman producing some kind of semi-di- ship also expresses itself through the confession by both women; vine offspring, Luke speaks of a spiritual overshadowing by God Elizabeth is the first to confess Jesus as “my Lord,” and that even himself that will produce the “holy one.” The language is delicate before He was born—long before ’s “Rabbouni” and reserved. and Thomas’ “My Lord and my God.” Her committed disciple- Luke is not merely interested in selective details of people, ship is all the more remarkable in that Mary says nothing at the age, gender, character, and responses; rather, he positions the in- moment about her own impending miracle birth, as though to carnation in the context and ethos of the best of Old Testament say in response to Elizabeth, “He is not only your Lord, He is my piety. The new dispensation begins with the speech of the old. Savior.” In boldest relief, discipleship is linked to the miraculous Mary’s faith response to the angel Gabriel (1:38) and her rumi- activity of the Holy Spirit. The Magnificat is a collage connecting Mary’s story with the Figure 1. Comparison of the annunciations of John and Jesus story of Hannah—each birth occurring amid impossible circum- Annunciation of John Annunciation of Jesus stances (cf. the narrative in 1 Sam. 2:1–10). Each song is coupled (1:5–25) (1:26–38) with psalms and various blessings scattered through the Old Tes- Introduction to parents Introduction to parents tament. These texts then parallel her story of a divine conception (1:5–10) (1:26–27) by the Holy Spirit (1:38). Appearance of Gabriel (1:11) Appearance of Gabriel (1:26) Elizabeth Zechariah’s fear (1:12) Mary’s fear (1:29) Promise of birth in the face of Promise of birth in the face of When Elizabeth hears Mary’s greeting, the child leaps in her a human impossibility, coupled a human impossibility, coupled womb. Elizabeth is filled with the Holy Spirit (1:41) and speaks with statements about child’s with statements about child’s a prophetic blessing upon Mary for an event to which she had future (1:13–17) future (1:31–35) not been privy (1:45), i.e., when Mary had believed in Gabriel’s Question: “How shall I know Question: “How shall I know promise. The blessing draws together two women in this proph- this?” (1:18) this?” (1:34) ecy. Elizabeth, with a Spirit-inspired awareness of Jesus’ concep- Answer: Reprimand for unbelief Answer: Explanation of tion by the Holy Spirit, likewise confirms Mary’s conception by (1:19) means—Holy Spirit (1:35); belief the Holy Spirit (1:35). The scene is tender and moving, describing Songs of praise, derived from Songs of praise, derived from the stirring of the unborn child, which also grounds Elizabeth’s the Old Testament, expressing the Old Testament, expressing prophecy with reality. She speaks with a prophetic awareness of gratitude to God (1:68–79) gratitude to God (1:46–55) the One within Mary, and confirms Mary’s believing response Sign: Disciplinary—dumbness Sign: Confirmation of (1:45). Her joy at the coming of Mary must be a joy already pres- and deafness (1:20;62) miraculous birth by mention ent in her life, since she had conceived in her old age and was of Elizabeth’s miraculous bearing in her womb the forerunner of the Savior. But her joy is conception (1:36–37) compounded by the arrival of “the mother of my Lord” (what a Zechariah’s silence (1:21–23) Mary’s submissive response marvelous prophetic word!) and joy in the one who has believed (1:38) God’s promise (i.e., Mary). Mary is initially contrasted with the Departure of angel and Departure of angel and Mary male Zechariah in his disbelieving response to Gabriel, narrated Zechariah (1:23–25) (1:38–39) through the response, “How shall I know this?” (1:18). The disbe- Complementary narrative which lieving challenge for a sign or proof is answered, but in a nega- brings Elizabeth and Mary tive manner: “You will be dumb and unable to talk until the days together (1:39–56) these things take place, because you did not believe” (1:20). Both Conclusion: Mary’s return (1:56) the young Mary and the aged Zechariah receive promises of a

Priscilla Papers ◆ Vol. 21, No. 1 ◆ Winter 2007  15 birth in impossible circumstances, and they respond with similar On the watery calm, words; however, one is noted as believing and the other as unbe- His brooding wings, The Spirit of God outspread, lieving. We can only conjecture about their body language or the And vital virtue infused, and vital warmth, way in which they made a response—tone, inflection, and rising Throughout the fluid mass.13 and falling of the voice. When Mary wonders how this will occur, Milton expresses the feminine activity of nurture and infusion of Gabriel states: virtue and warmth. The angel said to her, “The Holy Spirit will come upon you, The activity of the Spirit is linked to creation and divine speech and the power of the Most High will overshadow you; there- at the beginning of time. A new creation, comparable with that fore the child to be born will be holy; he will be called Son of of Genesis 1, occurs in the conception of Jesus by the Holy Spirit. God.” (Luke 1:35) Barrett states, “The central, biblical, idea with which we have to deal is that the entrance of Jesus into the world was the inaugura- The Holy Spirit is mentioned here in parallelism with the power tion of God’s new creation and therefore has its only true analogy of the Most High.9 The verb “overshadow, cover” (episkiazō) par- in Genesis.”14 allels the verb “come upon” (eperchomai). The verb “overshadow, Elizabeth is likewise pictured as a “righ- cover” is used of God’s presence that rests teous woman” (1:7), faithful along with her upon the tabernacle in the cloud, likewise lizabeth is portrayed as a Christian husband, and she is barren. She is also the protecting the people of God.10 The verb model of discipleship through her E believing woman in contrast to her disbe- is also used of the cloud that overshadows believing perseverance—in the midst of lieving husband. When she conceives, she Jesus and the disciples on the Mount of tremendous obstacles. expresses her thanks: “Thus the Lord has Transfiguration (:34 par.). The ref- done to me in the days when he looked erence to the Transfiguration is significant on me, to take away my shame among men” (Luke 1:25). Since in that in both instances (chs. 1, 9) the overshadowing of God’s women were considered to be the faulty ones in the case of bar- presence and power identifies Jesus as God’s Son: renness, she states that the Lord has taken away her reproach, i.e., Luke 1:35: “And the angel said to her, ‘The Holy Spirit will her barrenness: come upon you, and the power of the Most High will over- Barrenness canceled what was regarded as a woman’s main shadow you; therefore the child to be born will be called holy, function in life, the bearing of children—especially sons to her the Son of God.’” husband; it denied her the highest status and security a woman might achieve. Barrenness was thought of as the woman’s fault Luke 9:34–35: “As he said this, a cloud came and overshad- (as here in 1:7), a punishment for sin or at least a result of God’s owed them; and they were afraid as they entered the cloud. “forgetting” the woman (1 Sam. 1:11).15 And a voice came out of the cloud, saying, ‘This is my Son, my She has received no major promise directly by an appearance Chosen; listen to him!’” of Gabriel as her unbelieving husband received; the message she The verb “come upon” (eperchomai) is frequently used by Luke,11 initially receives is the secondhand report of her husband, colored most notably in :8 with respect to the Pentecost event: by his skepticism. We can only conjecture about the means of communication—through Zechariah’s “sign language.” But, yet, But you shall receive power when the Holy Spirit has come amidst the seemingly impossible circumstances, she believes and upon you; and you shall be my witnesses in and is able to speak prophetically to her relative Mary (1:42–45). The in all and and to the ends of the earth. (italics angel Gabriel echoes the language of Sarah’s angelophany, “For added) with God nothing will be impossible” (Gen. 18:14). In the Old Barrett argues in convincing fashion that the conception of Jesus Testament, Sarah similarly experiences a promise of an “impos- by the Holy Spirit finds allusion to Genesis 1:2 in an Old Testa- sible” conception, after she has passed through menopause. Eliz- ment setting, which is contrasted with some of the Greek myths abeth is portrayed as a Christian model of discipleship through of divine begetting: her believing perseverance—in the midst of tremendous obsta- cles (old age, menopause, uncertainty of her future in the light The earth was without form and void, and darkness was upon of her barrenness). No doubt, the temptation to anger was ever the face of the deep; and the Spirit of God was brooding over present, since she and her husband are noted as especially devout the face of the waters. (Gen. 1:2). for the duration of long lives, and they are not rewarded with the gift of children (Luke 1:5–7). It is striking that Elizabeth is the first The Piel feminine participle “hovering, brooding” (merachepheth) person in Luke’s Gospel who makes a Christological confession in Genesis 1:2 envisions the brooding or hovering of a bird12 over of Jesus’ Lordship: “And why is this granted me, that the mother a nest in creating, vivifying, and nurturing activity. The text of of my Lord should come to me?” (Luke1:43). As Getty-Sullivan Genesis 1:2 led John Milton to the paraphrase: notes, “Luke’s purpose is Christological rather than Mariologi- cal.”16 Mary answers the angel Gabriel, “‘Behold, the hand-

16  Priscilla Papers ◆ Vol. 21, No. 1 ◆ Winter 2007 maid of the Lord; let it be to me according to your word.’ And Jesus as a Jewish man (:9) the angel departed from her” (Luke 1:38). Getty-Sullivan notes È that “the handmaid theme will appear again in Mary’s canticle Sir—a title of respect (4:11) (Luke 1:48). It is inspired by Samuel’s mother, Hannah (1 Sam. È 1:11). Luke also anticipates the final age of history when, with the A prophet (4:19) gift of the Spirit, God’s servants and handmaids alike will proph- È esy (Acts 2:18; a fulfillment of Joel 3:1–5).”17 The Messiah (4:25) Three women: Jesus’ life “I who am speaking to you . . . I am he.” (4:26) È (The woman becomes an evangelist who says . . .) The woman of Samaria—a contagious evangelist-disciple (John “Come, see, the man who told me everything 4:4–42). I have done.” (4:29) In no passage besides John 4:4–42 does Jesus invest so much “Could this be the Messiah?” (4:29) time in dialogue with a woman. In this Samaritan setting, the È woman is the victim of racial, religious, and gender prejudice. The Savior of the world (4:42—proclaimed by the ) She lives in an apartheid setting. The initial questions and sub- sequent dialogue are positioned within a context of exclusion: What an amazing progression of the woman’s faith response and “The Samaritan woman said to him, ‘How is it that you, a Jew, ask its result by this ordinary encounter at a well!21 And this woman’s a drink of me, a Samaritan woman?’ For Jews have no friendly faith is not dampened by the cold reception or sexist comments dealings with Samaritans” (4:9). The term “Samaritan” expresses from the disciples. She reveals that she understands her mission; racial and religious prejudice, while the term “woman” expresses she becomes a vibrant witness, even an evangelist without a pre- sexual prejudice. Such sexual prejudice is also conveyed by the paratory catechism class. What an irony that she grows in faith disciples when they return from their trip into Samaria: “His dis- in one day, while the disciples over months of association do not ciples were amazed that He was speaking with a woman. . . . ‘Why understand Jesus’ inclusive acceptance. They will need to under- are you speaking with her?’” (4:27; italics added). However, this stand the love of God for all (3:16), irrespective of race, religion, unspoken blame was internal and unvoiced; no one had the cour- or gender. Jesus shows that he maintains no distinction between age to force this silent and cold accusation into a verbal question clean and unclean; he ignores the Jewish warning about speak- to Jesus. What is clear is that Jesus “breaks open boundaries in ing to a woman:22 “Jews viewed Samaritans with distaste, and in his conversation with the Samaritan woman: the boundary be- fact the rabbis especially shunned Samaritan women, whom they tween male and female, the boundary between ‘chosen people’ viewed as perpetually unclean, menstruants from the cradle (see and ‘rejected people.’ Jesus’ journey to Samaria and his conversa- Mishna Niddah 4:1).”23 This is also a message to John’s church of tion with the woman demonstrate that the grace of God that he its need to reflect God’s inclusive concern. The bitter irony is that offers is available to all.”18 Jesus is rejected by the Jewish leaders in but is accepted by Since Jesus is thirsty, he stops at a well of in Sa- the hated Samaritans, and this by the sole witness of an outcast maria, while his disciples go on a brief shopping excursion into Samaritan woman. Samaria. The actual dialogue begins with Jesus’ request for a cup We also find an implicit contrast between the Jews of John of water from the Samaritan woman, “Give me a drink” (4:7). 2:23–25, who at best give evidence of partial and superficial faith, The ensuing dialogue uses the language of misunderstanding to and the Samaritans’ eager responsiveness. The Jews evidence an lead this woman to become an evangelist to the men native to unsatisfactory faith based upon a superficial excitement and awe Samaria. The short account reveals that the woman is capable of of the miraculous, i.e., “many believed in His name, beholding solid theological reflection; she understands the relevant history His signs, which He was doing.” The Samaritans, by way of con- of the Jews and the Samaritans, the traditions of the Jews and Sa- trast, have not witnessed a “sign,” but come to genuine faith based maritans, Messianic expectation, and the relevant worship sites, upon Jesus’ word. And they confess that Jesus is the Savior of the Jerusalem or Samaria. She would be aware that the Jews would world. It has been a conversation with a woman at a Samaritan publicly curse the Samaritans and would certainly not handle a well that has prepared the way for the triumph of the Word of utensil handled by a Samaritan.19 “When Jesus tells her that she God at Samaria. is living with one who is not her husband, she shows no anger. Jesus teaches the disciples by way of metaphor. He wants When Jesus says that salvation will come from the Jews, she re- them to know the wonder of this day. Jesus borrows a popular mains open-minded and attentive.”20 She wins over the readers proverb, which speaks about the usual practice of farming. When through her lively challenges without defensiveness or anger. we go out into our backyard and plant a garden, it is normal and In a real manner, she is open to Jesus’ searchlight as he reveals expected that there will be a period of delay between putting our the heart and expectation of this woman. Through the dialogue, corn and spinach seeds into the ground and the actual time in there is a discernible movement in terms of this woman’s under- which the corn is mature enough to eat as corn on the cob and standing of Jesus: the spinach has grown large enough to be used in a tossed salad.

Priscilla Papers ◆ Vol. 21, No. 1 ◆ Winter 2007  17 Normally and universally, there is a period of waiting between answer reveals that she acknowledges Israel’s privilege and does the actual sowing of seed and the growth and subsequent har- not rebel against God’s temporal choice. In no way does she wish vest. The two most important words of this first metaphor reveal to diminish Israel’s privileges, but she desires only a crumb. She an important contrast. Those two words are “four months” and simply appeals to Jesus’ kindness in an unconditional manner. “already.” In the Fourth Gospel, the metaphor is used to stress the Jesus honors the woman’s reasoning, “for this saying you may immediate ripeness of the harvest. There is no period of wait- go your way” (v. 29; italics added). Mary Ann Tolbert observes, ing. It is an incredible situation: “Already the one who reaps is “Indeed, she is the only character in the entire to receiving a wage and is gathering fruit best Jesus in an argument . . . and con- with eternal life in view, so the one esus arouses the inner thirst in the woman’s tinues on to stand his metaphor on who sows and the one who reaps can Jlife by sowing, and he effects the rapid growth its head.”27 No doubt, Jesus responds rejoice together” (4:36). The sowing and harvest of the sown seed. The woman then with a smile that accompanies his ar- and reaping both occur on this day. gument. Jesus’ word concerning the becomes the sower to the men of Samaria, and The sowing is the witness of Jesus to demon’s exit (v. 29) is verified by the she likewise experiences the joyous harvest. a woman and the fruit of the initial narrative of verse 30: “And she went harvest is the woman at the well. As home and found the child lying in bed another sower, the woman, in turn, has just left the well only to and the demon gone.” Her faith seizes Jesus’ promise and leads to return with crowds of Samaritan people (4:30, 41–42)—the great- her wise saying, which Jesus respects. Her response as a woman is er harvest. She is sower and reaper—at the same time. Thus, the affirmed and is also contrasted with that of Jesus’ male disciples, Samaritans invite Jesus to remain24 with them (4:40). The woman who reveal a deep-seated apartheid for this nuisance of a woman: is thus a reaper of a harvest that she has already started to sow. “And his disciples came and begged him, saying, ‘Send her away, Correspondingly, there has been no period of waiting or delay for she is crying after us’” (Matt. 15:23). between the sowing and the harvesting. One of the most striking Jesus’ affirmation of Mary—a learning disciple statements in the story is found in verse 38: “Others have toiled (:38–42)28 and you have entered into their toil.” The plural “others” (alloi) must refer to more than one person besides Jesus and the Sa- On the surface, the story in Luke 10:38–42 appears to be a sit- maritan woman. Who are they? What is important is that Jesus uation of sisters’ rivalry. Jesus is a guest of both sisters in their arouses the inner thirst in the woman’s life by sowing, and he ef- house, and it may appear that both sisters compete for Jesus’ full fects the rapid growth and harvest of the sown seed. The woman attention. is engaged in the hospitality issues of prepar- then becomes the sower to the men of Samaria, and she likewise ing food for a meal, while Mary “sits at his feet.” The point of experiences the joyous harvest. tension appears to be Martha’s complaint against her sister and her complaint to Jesus that he does not care about the seeming The Syrophoenician woman and her daughter—a witty disciple inequity: “Do you not care that my sister has left me by myself to (:24–30 par.). do the serving?” A foreign woman pleads with Jesus for her demon-possessed Mary chooses the good portion (v. 42), which infuriates Mar- daughter. The paragraph immediately strikes the reader with its tha. She misunderstands true hospitality and receptivity to Jesus threefold accent of the non-Jewish nature of the woman’s ethnic with her workaday ethic and industrious activity and fails to see background: 1) Tyre (v. 24), 2) “Now the woman was a Greek” (v. the priority of Mary’s choice “to sit at the feet of Jesus and hear 26), 3) “A Syrophoenician by birth” (v. 26). Thereby, Mark dem- His word” (v. 39).29 She attends to the Lord without distraction (1 onstrates how Jesus meets the needs of Gentiles as well as Jews. Cor. 7:35). The key question concerning eternal life (Luke 10:25) News about Jesus spreads, which occasions this woman’s desper- which leads to the parable of the Good Samaritan also leads into ate request (vv. 25–26). At first, it appears that Jesus is totally dis- the next paragraph in that eternal life is “the good part” (v. 42) interested in this woman and her request: “Let the children be that must be chosen and will be a permanent possession. fed first, for it is not right to take the children’s bread and throw The paragraph on the Lord’s Prayer (11:1–4) affirms that the it to the dogs” (v. 27).25 Jesus borrows the familiar Jewish insult “good part” is listening to Jesus and learning from him through for Gentiles, i.e., “dogs.”26 The woman is not put off by this “hard prayer. Thus, he becomes the “host” who provides for the wellbe- saying,” for she answers, “Yes, Lord; yet even the dogs under the ing of his people. table eat the children’s crumbs” (v. 28). She accepts Jesus’ verdict, Some popular interpretations of the text (10:38–42) relativize while she further tests him with her lively, high-spirited and no the roles of Martha and Mary and interpret the text as indica- doubt humorous rejoinder. Within her argument is a contrast be- tive of the best and the second best, i.e., the contemplative life tween the statement by Jesus and by her regarding the children versus busy service. Even though the majority of the story fo- and their bread; in Jesus’ statement, the children must first be fed cuses upon Martha (Mary is voiceless), Mary’s choice is based bread (v. 27), and the bread, which the dogs eat, is taken away upon her knowledge in that she has chosen “to listen to his word” from the children. In the woman’s argument, the children are and is “sitting at his feet,” which is a technical term for “being a still fed; what the dogs eat are crumbs, which fall under the table disciple.”30 Luke intends that his readers understand that Mary while the messy children continue to eat their bread (v. 28). Her

18  Priscilla Papers ◆ Vol. 21, No. 1 ◆ Winter 2007 is a disciple whose activity is to be imitated. The setting itself is dramatic is Mary’s encounter with Jesus, whom she supposes is extraordinary in that it was unheard that a Jewish rabbi would a gardener: “The power of the scene comes from the reader’s an- enter and “teach” in the household of women who were not rela- ticipation of Mary’s moment of recognition,”ae after Jesus pro- tives. Jesus defies what is expected of a man and a woman. Jesus nounces her name, “Mary” (20:16). Further, the lesson she learns does not provide the answer that Martha expected. He does not from Jesus is that she (and other believers) cannot hold on to Je- devalue Martha’s role of hospitality, nor does he question wom- sus in the way that they did in his pre-resurrection form.af Thus, en’s “traditional role.” Instead, he focuses upon Mary’s choice of Mary is the first to see the resurrected Jesus and is the first to be discipleship, i.e., learning from him. This is the main issue of dis- commissioned as a witness and thereby is the first “apostle” com- cipleship for both women and men. Martha is concerned with missioned by the risen Jesus. “many things,” which may indicate many dishes being prepared; perhaps Jesus indicates that one dish is sufficient for Jesus now. Notes While her activity is not “wrong,” in the context of proper dis- cipleship, “learning from him” allows one to be a genuine hostess. 1. K. Rengstorf, “mathētēs” Theological Dictionary of the New Testa- True service must be preceded by the non-sexist response of gen- ment, v. 4 (Grand Rapids, Mich.: William B. Eerdmans, 1969), 416. 2. Ibid., 432. uine discipleship. The response of faith and listening to Jesus are 3. Due to the content of this article, we will choose to focus upon the universal in nature and provide the common and equal ground women of Luke 1–2. between women and men. This is Jesus’ radical message, which 4. See Luke 1:41, 67; Acts 2:4; 4:8, 31; 9:17; 13:9. effected changes in Christianity in the first century a.d. Women, 5. Contra Jane Schaberg, who believes that Luke presents a danger- as well as men, are summoned by Jesus to responsive “disciple- ous text in that “it deftly portrays them as models of subordinate service, ship” to Jesus’ words. The Jesus-story could not be told without a excluded from the power center of the movement and from significant responsibilities.” “Luke,” in Women’s Commentary, ed. Carol A. realistic narration detailing the women who were touched by the Newsom and Sharon H. Ringe (Louisville, Ky.: Westminster John Knox radical Jesus; they surely belong to the company of disciples. Press), 363. One woman at the empty tomb 6. Raymond Brown provides a clear parallel between Mary’s Magni- ficat and the Old Testament texts in “The Background of the Magnificat,” The Birth of the Messiah (Garden City, N.J.: Image Books, 1979) 358–60. Mary—an apostolic disciple (:1–8; :1–10; . Howard Marshall, Luke: Historian and Theologian (Aberdeen: The 24:1–12; :1–3, 10–18) Paternoster Press, 1970), 97. 8. Ben Witherington III Women in the (Cambridge: Even though it is difficult to reconcile the different identities of University Press, 1984), 62. the women who saw the resurrected Jesus, the four Gospels are 9. See also Luke 1:17 where John is to come “in the Spirit and power” unanimous in affirming the presence of women at the empty of Elijah. tomb. The women also bear witness of the resurrected Jesus to 10. Exodus 40:34–35: “Then the cloud covered ekalupsen( ) the Tent of Meeting, and the Glory of the Lord filled the tabernacle. Moses the male disciples. In a real sense, they serve as witnesses and could not enter the Tent of Meeting because the cloud had settled upon apostles. Mary has seen the resurrected Jesus and has been com- (epeskiazen) it, and the glory of the Lord filled the tabernacle.” See also missioned by him to serve as “a sent one.” John 20:1–3 reads . . . Psalm 91:4 (90:4); 140:7 (139:8). 11. :22, 21:26; Acts 1:8, 8:24, 13:40, 14:19. Now on the first day of the weekMary Magdalene came to 12. Deuteronomy 32:11: “As an eagle stirs up its nest, and hovers over the tomb early, while it was still dark, and saw that the stone its young; as it spreads its wings, takes them up, and bears them aloft on had been taken away from the tomb. So she ran, and went its pinions.” (RSV) to Simon Peter and the other disciple, the one whom Jesus 13. John Milton, Paradise Lost, 7.234ff. 14. C.K. Barrett, The Holy Spirit and the Gospel Tradition (London: loved, and said to them, “They have taken the Lord out of the SPCK Press, 1975), 24. tomb, and we do not know where they have laid him.” (italics 15. Schaberg, 371. added) 16. Mary Ann Getty-Sullivan, Women in the New Testament (Colle- geville, Minn.: The Liturgical Press, 2001), 24. This position is somewhat Jesus has a special encounter by Mary Magdalene in 20:11–18: striking in that Getty-Sullivan comes from a Catholic position. 17. Getty-Sullivan, 25–26. But Mary stood weeping outside the tomb, and as she wept she 18. Getty-Sullivan, 384. stooped to look into the tomb. . . . Jesus said to her, “Mary.” 19. W. Bauer, W. F. Arndt, F. W. Gingirch, and F. W. Danker, Greek- She turned and said to him in Hebrew, “Rabboni!” (which English Lexicon of the New Testament and Other Early Christian Litera- means, “Teacher”). (italics added) ture (Chicago, Ill.: University of Chicago Press, 1979) (hereafter BAGD), 775a. The verbsugchraomai means “do not use vessels in common.” The resurrection event had transformed Mary from her former 20. Getty-Sullivan, 96. disillusionment and hopelessness to become an early witness 21. The movement is similar to the blind man in as he makes (apostle) to the male disciples. To her, the meaning of the Eas- his way to genuine trust and worship. ter event had been revealed. The women who were present at 22. Jose B. Joezer of Jerusalem said, “Talk not much with woman- kind. They said this of a man’s own wife: how much more of a neigh- the cross are now immediately present at the empty tomb, and bor’s wife. Hence the Sages said: ‘He that talks much with womankind thereby become commissioned with a message of hope. The most brings evil upon himself and neglects the study of the Law and at the last

Priscilla Papers ◆ Vol. 21, No. 1 ◆ Winter 2007  19 will inherit Gehennah.’” Aboth 1:4 (“The Fathers”). Herbert Danby,The Mishna (Oxford: University Press, 1889), 446. Cf. “Women,” Encyclope- dia Judaica, 16.626. Also Louis J. Newman, Samuel Spitz, The Talmudic Anthology (New York, N.Y.: Behrman House, 1945), 479: “Rabbi Eliezer ben Hyrcanus said, ‘He who teaches his daughter Torah is as if he taught her frivolity’” (M. Sotah, 3:4). 23. Bonnie Thurston,Women in the New Testament: Questions and Commentary (New York, N.Y.: The Crossroads Publishing Co., 1998), 83. 24. This is a key verb in the Fourth Gospel, occurring fifty-five times, usually to express the permanency of the relationship and the language of mutual indwelling. Cf. Raymond Brown, The Gospel According to John, v. 1 (Garden City, N.J.: Doubleday & Company, Inc., 1966), 510–12. 25. The dogs are “house dogs” kunaria( ) not “wild street-dogs” (kunē). See BAGD, 457. 26. See Deuteronomy 23:19 in the Septuagint: In the Septuagint, “hire of a harlot equates with the price of a dog.” 27. Mary Ann Tolbert, “Mark,” Women’s Bible Commentary, ed. Carol Newsom and Sharon H. Ringe (Louisville, Ky.: Westminster John Knox Press, 1998), 356. 28. There are six different textual variants of the paragraph. It is be- yond the scope of this article to walk through the various issues of ex- ternal and internal support for each of the six readings. We suggest that the most accurate reading conveys the idea of hearing and internalizing the word of God. 29. In Jewish thought, “to sit at one’s feet” means “to be a pupil of,” e.g., Paul brought up “at the feet of Gamaliel” (Acts 22:3). In Pirke Avot 1:4, “Sit humbly at their feet” means to serve and to be a disciple of the Sages (Leonard Kravitz and Kerry M. Olitzky, Pirke Avot [New York, N.Y.: UAHC Press, 1999], 4). Jane Schaberg does a fine job of tracing out the various positions taken on this commendation of Mary; how- ever, her conclusions are faulty. It is more important to follow the logi- cal sense of the text and where the text takes the reader than to import something alien to the context. 377–78. 30. Cf. Acts 22:3; :35, 39. Cf. Danby, 446. 31. Gail R. O’Day, “John,” Women’s Bible Commentary, ed. Carol Newsom and Sharon H. Ringe (Louisville, Ky.: Westminster John Knox Press, 1998), 389. 32. The present imperative combined with the negative and the per- sonal pronoun (mē mou aptou) carries the sense, “Stop touching me,” or “Do not hold on to me (in the same way that you did in my pre-resur- rection ministry. Things are altogether different now.)” It does not mean, “Do not touch me,” as if there were something inherently wrong with a touch. After all, Jesus had invited the ten disciples and Thomas to “touch him.”

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