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Contrary to poplar opinion, Christianity has raised the profile and status of women around the world. The Jews usually held women in high regard personally, “officially” not so much. A first-century Jewish blessing, offered each morning by Jewish men, began with “Blessed are you, Lord God, Ruler of the universe, who has not made me a woman.” Which doesn’t mean Jewish and Greco-Roman civilizations, among others, didn’t love their women; but they didn’t consider them equal to men. Partly because in this raw, rough-and-tumble world full of danger and extreme physical hardship, women couldn’t compete. In their own way, they were as valuable as men in maintaining the clan, tribe and settlement – but behind the scenes – protected by men even as they were kept in their place by them.

The battle for equal rights continues to this day. Men, sometimes through the church, denying women the right to vote until 1919. The disparity in pay, lack of job security and difficulty in attaining executive positions – along with sexual abuse and manipulation – being the battlegrounds of our day.

But things did indeed begin to significantly change – albeit slowly – with Jesus’ treatment of women and subsequently that treatment being taught by the church. If not by all church men then by enough to keep the ideal alive and incrementally growing. One hot topic among today’s churches being the difference between women serving/ministering in church and being preacher/pastors. (See 1 Corinthians 14:34; 1 Timothy 2:11,12)

Luke especially strove to convey the value and potential Jesus saw in women. (Paul, in taking the message of Christ throughout the known world, likewise listed numerous women as fellow servants in the cause of Christ. See Rom. 16) Luke identifies more women by name and recounts more stories with women actively involved than any other gospel, many acknowledged as involved in ministry and worship. Meals are a major setting for Jesus’ ministry in Luke, where women – actively involved in “serving” – are featured; ten stories in Luke revolve around a meal, seven being unique to Luke’s Gospel.1

One easily over-looked occurrence depicts Jesus and his twelve disciples traveling the countryside preaching the good news of the Kingdom. Assisting them were “some women” who had been healed of various diseases and others “who provided for them out of their resources.” Luke 8:1-3It is plain that these women had a certain amount of wealth and/or ability to provide shelter, food and comfort that had nothing to do with providing “favors” from certain other “resources” ordinary camp followers might offer. These women legitimately ministered to Jesus, the Twelve and those being healed, fed and preached to by them. (They may very well have been augmented by others as their family responsibilities called them home periodically, but their presence is routinely noted throughout Jesus’ ministry and likewise noted by Paul, as others continued the tradition of service. Acts 16:13-15)

Some of the women Luke purposely notes as being involved in Jesus’ life and ministry are Elizabeth, who prophesied over Mary and bore John the Baptist; the prophetess Anna, who likewise “announced” Jesus at his dedication, Simon Peter’s mother, whom Jesus healed and who then got up from her sick-bed and ministered to Him; a grieving mother at a funeral whose son Jesus raised from the dead; a 12year old girl, a woman struggling with an internal hemorrhage and a disabled woman – all ministered to and healed by Jesus. Men were obviously healed by Jesus as well, but Luke made a point of recounting Jesus’ ministry to and with women. Something not done with regularity by his contemporaries.

Mary Magdalene has a prominent part in Jesus’ story, sometimes associated with the prostitute who washed his feet while he was dining at a Pharisee’s home, which cannot be verified, as the only thing specifically said of Mary was that seven demons had been cast out of her. (Presumably by Jesus.) She is also among those listed as present at Jesus’ crucifixion and burial, and then at the tomb on Easter morning. She was the first to see Jesus after his resurrection and consequently to proclaim him raised from the dead; earning her the title, Apostle to the Apostles, by some in the early church.

Lazarus’ sisters, Martha and Mary, were likewise heavily involved in Jesus’ life and ministry. Both loved him dearly and sacrificed much in service to him. But it was expressed in totally different ways, matching their individual personalities.

Martha was a doer. She cooked, cleaned and arranged things so that all would be perfect for her dear friend and respected rabbi. Everything had to be just so as this was her way of expressing her love and admiration of him. Mary, I believe, helped in preparing the house for their guest, but her ultimate goal was to get done what had to be done and then move on to what she considered to be the most important stuff; listening to and learning from Jesus, mingling with the disciples – which was a big violation of the gender roles of her time. Most of us can identify with one or the other of these women, some doing all the things required of them while neglecting opportunities for instruction and worship during church. They’re just too busy doing! Others study, pray, attend Sunday School, Bible study, small groups and worship service every Sunday; but do little to serve outside the walls of the church. They’re likewise just too busy!

The solution for both is wrapped up in a Latin phrase of the early church – Ora et Labora – pray and work, contemplate and do.

1From Adam Hamilton’s book, Luke – Jesus and the Outsiders, Outcasts, and Outlaws, Abingdon press.

Check back next week for more examples of how Jesus valued women.

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