Luke's Portrayal of Women
1.
Introduction
Luke is one of the
gospels which has special concern for the role of women compare to other
gospels. Women have an prominent place in the gospel. Women mentioned
frequently in almost 24 chapter of the gospel of Luke. Almost every chapter of
Luke has a story related to, or mentioned about women. Luke mentions in his
narrative some women which were not mentioned in other Gospels. Luke has a
sympathetic concern to women, especially to the downcast women as widows, women
of low state, infirmities, sick, cripple, etc. Luke is often called as “the Gospel for the poor” and “the
Gospel of Women”.
At the time when
women were looked down as second class citizen and common to be despised,
Luke's picture of women in Jesus ministry was revolutionary and brings a new
perspective about the attitude toward women. In this writing I try to find of
how does Luke pictures out how Christ appreciates women in his Gospel, and how
it elevated women dignity and worth in the context of male dominated prominent
world in Jesus time.
2.
Background
Luke was the author
of the Gospel, it is affirmed by both external (church tradition) and internal
evidence[1].
Luke was probably a gentile disciple, well educated in Greek culture, a
physician and a loyal friend. He is Paul's companion on Paul mission journey.
In writing the Gospel, he used personal investigation and arrangement from “the
eyewitnesses and servants of the word”.
The book is specifically
directed to Theophilus, a Roman official in a high position and wealth. Luke
addressed him as “most excellent”. Luke had outstanding command of the Greek
language, his vocabulary is extensive and rich, his style of time influenced by
classical Greek[2].
His literary excellent writing had geographical and cultural sensitivity,
historical detail and warm[3].
The characteristics
of Luke's Gospel comprises[4]
: (1) Universality, for Jews and gentiles, (2) emphasis on prayer, (3) joy of
the good news, (4) concern for the role of women, (5) special interest for the poor, (6) concern for sinner, (7) stress
on family circle, (8) the use of the title “the Son of Man”, (9) emphasized of
the holy Spirit. The teaching in his Gospel gives us picture of Jesus humanness,
Jesus as a compassionate friend and a person who speaks across cultural
boundaries. He used concrete evidence and relevance with human struggles. Luke shows his special concern the
foreigners, social outcast and specific women in his Gospel.
The Role of women in Jewish Society
Legally, the
position of a Jewish woman was very low. In the socio-cultural context when
Jesus lived, the male view of women was usually negative and the place of women
limited to the domestic roles of wife and mother[5].
Woman sphere of service, a place where the supreme and special woman sphere is
at home. Philo argues that women ought to stay at home, desiring a life of
seclusion[6].
Distinctively and inferiority were recognized at the birth of a female child,
for the Jews required a double time of purification after the birth of a girl[7]
In religious life, there
is a well known saying in the synagogue service and a Jewish man prayed three
benediction each day including exclaimed
“ Blessed art thou, O Lord our God, King of universe, who hast not made me a
woman”[8].
Rabbis felt that woman's mind is not capable to grasp investigations of certain
branches of meaning. There is limited recognition of the mental capacities of a
women.
3.
The Portray of Women in the Gospel of Luke
Women in the birth and infancy of Jesus.
For over hundred
years I the times of inter-testament, there is no prophetic voice in the life
of people of God. The people wonder, has God forgotten us?[9]
But it is surprisingly that God opened His message of hope and joy to the world
through the life of two women. One is a woman in her old age, Elizabeth;
another is a teenage girl, Maria, who engaged with a peasant carpenter.
Elizabeth-- “God has
take away my disgrace” (Luke 1:5-25, 39-45). The story in the Gospel of Luke started with a
story of a childless couple who received
the goodness of God by having a child. Elizabeth, the wife, is a descendant of
Aaron. She was in her old age and had upright life in the sight of God and
observed the Lord's command blamelessly (Luke 1:5-7). She longed for a child,
but she was barren. Barrenness in Israel
society was a reproach, disgrace and generally considered as divine disfavor
for women. Since the OT times, fertility
is often associated with divine blessing, for example in the struggles of Sarai
, Rebekah, Rachel, and Hannah. God has shown His
favor to Elizabeth, a disgrace woman, who suffered by being looked down because
she was childless (Luke 1:25). God finally gave her a child, the forerunner of
Messiah.
Mary --"I am the servant of
the Lord”(Luke 1:26-38, 46-56). Luke gives a very detail
and long story about Mary compares to other Gospels. Every Jewish woman had a
hope that she will become the mother of Messiah[10].
Only one woman out of countless women who through her womb God manifest Himself
in the flesh. Mary was chosen to be the mother of Jesus. She was called as
highly favored and blessed among woman by the angel Gabriel (Luke 1:28).
Elizabeth hailed Mary and said “...blessed is the
fruit of thy womb” (Luke 1:42, KJV). Mary blessedness is not only related to her
Son, but also related to her motherhood[11].
Luke in chapter 1 tells us the different responses toward the good
news from Zechariah, Elizabeth and Mary. Zechariah responded with unbelief
reaction. Because of this reaction God made him unable to speak until the
complete fulfillment of God's promise (1:18,20). In reversal, Elizabeth
responded with gratitude and praising God, filled with the Holy Spirit (Luke
1:25, 41-45) and Mary with a humble
heart as servant of the Lord (Luke 1:38).
Anna--”She spoke about Jesus to
all who looked for redemption” (Luke 2:21-40) . The story of Anna
and Simeon can be found only in the gospel of Luke. Anna is a prophetess, a
widow who never left God's house. She worshiped in the temple night and day,
fasting and praying. Luke put the story of Anna, a prophetess, together in pair
with the story of prophet Simeon. Both of them witnessed about Jesus. They gave
thanks to the Lord because they have seen the infant Jesus, the Messiah for the
world. In this story, Luke portrayed Simeon and Anna, as prophet and
prophetess-holy man and woman, together in complementary bear witness about
Jesus to the people surround.
Women in Jesus ministry
Elizabeth, Mary and
Ana were women with a specific quality in their character and good family background. In Jesus ministry we
also find some women which are outcast, sick, etc. Luke in his Gospel presented
women in pairs story with men.
Women that Jesus has
healed. In Luke 7:1-10, Luke brings out a story about Centurion who asked Jesus to come and to heal
his valued servant who was sick and about to die. Jesus saw the great faith of
the Centurion, who has a military background,
and Jesus healed his servant. In the next story (Luke 7:11-17) Luke
brings out story about a widow of Nain who loss her only son. The widow of Nain did not say anything to
Jesus, but His heart empathized to her sorrow and tears. Jesus understand the
deep sorrow of someone who loss her only one son. Jesus raised the widow's only
son from death. In this case, miracles happened both in the life of man or
woman, without any special differentiation.
In Luke 8:40-56, Luke also portrays of Jairus, a distress father in
anxiety of his dying daughter[12] . Parallel in the story at the same chapter
where Luke introduces the story about a suffering woman who has been afflicted
twelve years having an issue of blood disease. Both of them, by their faith,
were granted miracle and healing by Jesus without any favoritism.
Simon the Pharisee
and a sinful woman (Luke 14:1-14). Luke did not record the name of the sinful
woman in this story. Luke gives us a story of Jesus' responses toward Simon, a
middle class Pharisee who is a legalistic observance of the Law of Moses, and
an anonymous sinful woman who anointed Him. Pharisee is a “separated one”, an
exclusive Jewish religious party which prided them self with strict observance
of the Law and hundreds traditional interpretation toward the Law[13]. A prostitute in this story was not an
intellectual women, she just did actions expressing her gratitude, honor and
love to Jesus. At reversal, Simon is a leader and educated intellectual person
with all capacity to give reasoning, questioning, debating, studying and
leadership.
At the end, Jesus contrasted Simon's minimal gesture of
hospitality with the devotion of the sinful woman. The sinful woman shows her
gratitude and thankfulness to Jesus through the anointment. He treated people
equally, there is no clear sign here that one gender is premier than other
gender. Jesus treated people as individual not because of their status or the
office that they have. Jesus is seeing their genuine love and devotion deep
inside their heart.
Women who support
the ministry (Luke 8:1-3). Luke mentioned
about women who ministering Jesus. They were traveling with Jesus and the
Twelve. They were from upper class status that they could provide the need of
Jesus and the Twelve[14].
The identification of their names, Mary Magdalene, Joanna wife of Cuza,
Susanna, and many others, suggest that they were important in the Palestinian
church[15].
Their service (diekonoun) to the Lord and the apostles may be a prototype of
'deaconess' (diakonos) found later in the church[16].
Mary from Magdala is from a city which identified with Tarichaea, where the Hellenistic
fishing industry was prominent there[17].
Women in Jesus
Teaching . Luke records some of the teaching of Jesus which elevated women as
object of His lesson or teaching. Luke brings to the stage the portray of women
who bring the values of the Kingdom of God to all his audience, both male and
female, Jews and Gentiles. Jesus in His teaching used illustration about a
widow of Sidon in the days of Elijah,
bridegroom, a widow with her two coins offering, persistent widow, a woman who made leavened bread, a woman of losing coin, and two women who grind together. There is no clearly picture of
subordination between men and women in the Gospel of Luke. Together men and
women, in parallel, are used as good teaching examples of Luke Gospel.
In the story Mary and Martha (Luke 10:38-41), Luke brought another story which is
contradict with the culture at that time for women. Mary 'sat at the Lord's
feet' which pictured out pupil who hear the instruction of a rabbi. It is extraordinary
that the pupil is a woman, and it is unusual for a rabbi to lower himself to
accept a women hearing his teaching[18]. Luke once again portrays how Jesus' attention
for women's right to be educated in spite of her responsibility ministering in
domestic domain. It is amazing that Luke freely put this story in his Gospel in
the context of prominent role of men and limited access for women in education.
He brings to surface the essential of education for man, as well as for
women.
Women of the cross
and the tomb. Luke also portrayed prominence
women during Christ'c crucifixion and ressurection. Women are those among
people who are faithfully and active witnessing Jesus crucifixion and burial “the
women also..followed after, and beheld the sepulchre, and how his body was
laid” (Luke 23:55). Women prepare spices for His burial (Luke 23:55-56),
they the first come to the empty tomb (24:1-3), they are the first told by
angel about His resurrection and get the commission witnessing to the apostles
(24:10).
In Luke's account, he stated that the apostles did not believe the
witnesses of the resurrection from women which give us picture of male
domination and priority. But beside of this condition, Luke consistently
portrays the prominence role of women as witnesses about Jesus
resurrection to male disciples. Mary
Magdalene testified to the male disciples that she has seen the Lord (20:18).
The two male disciples on the way of Emaus referred to the witnesses of women
about Christ's resurrection (Luk 24:22, 24).
4. Conclusion
Luke shows great interest
in women in life and ministry of Jesus[19].
Luke mention specific names of women who minister in Jesus ministry. From this
gospel we can see the portray of woman that they have equal and complimentary
capacity and opportunity with men witnessing and ministering about Jesus. They
were included in the process of discipleship (Mary & Martha, female
disciples who travel with Jesus, and women in the account of Jesus
resurrection). They were prominence as the first proclaimers of Jesus in the
infancy story (Mary, Elizabeth, Anna) and at the account of resurrection. Women
have their specific role in the ministry of the Gospel and bringing the Gospel
to the world.
Women in the Gospel Luke have spiritual capability equal with men
in responding to God's message in their life. It is pictured out in the first
chapter of Gospel Luke how God chose women to be His trust worthy agent for
bearing His good news. Women can be
trust in this very crucial ministry, they have specific capability and
capacity. They responded in active faith to God's message, and their responses
are equal or sometime better than of men.
Jesus used the life of women as example for
learning and teaching of the Kingdom of God. Luke also describe how woman
(Mary) can have an equal educative process with men, and they have equal
capacity to learn. Jesus healed women as well as men, He reply to their prayer
and requests. Jesus sees men and women character, love and faith rather than
their status or intellectual abilities. Women from all social levels are called
to participate building the church in worship, teaching, and they have chance
to exercise freely their gifts from the Holy Spirit to build the body of
Christ.
5. Implication
We can learn from
all of these that the spiritual privileges in the body of Christ for women and
men are equal. The church, as the body of Christ, needs to open the door for
women to minister in the church. In my church in Indonesia (Gereja Kristen
Indonesia, GKI Gejayan Yogyakarta), we have 2 pastor men and 2 pastor women. Even
though the pastoral leadership handed by my male senior pastor, but the contribution of women pastors are
significant in my church in preaching, counseling and service of the church. My
church also promote equality and complimentary status of women and men in the
church.
In the organization
of Perkantas, we exercise equally and complimentary opportunity both men and
women in the service. In our organization of student ministry we invite female
students, if they have capacity in leadership to lead the student fellowship.
But in some regions of Perkantas ministry, we also have some senior staffs who
prefer men leadership rather than women leadership. One of my senior leader
said that “women can be in the position of leadership, if there was no man have
the capacity to be a leader”. For him, women leadership is an option when there
is no man able to lead. It is a strong statement, but it is a personal
perspective of one of our senior. For our organizational policy, nationally,
there is no prohibition for women to be a leader. We have some women staffs who
involved in our national leaders team. I think the perspective of equality and complimentary are
also influenced by our task that we will prepare students, men and women, to
enter the market place of where they have equal opportunity in their work
place.
In student ministry
I saw female students as leaders in their campus fellowship. They become
faithful motivator and administrator, with the leadership capability, leading
their friends, men and women in the ministry. Now the issue in Perkantas that
the students that attend the ministry now is more and more women students
rather than male students. Not only in Perkantas, in church also we can see the
phenomenon where women are more devoted to minister, and they are very active
attending the activities in the church.
In my personal
perspective, I still struggle about the question of subordination. I grew up in
background teaching from some of my seniors where the issue of subordination is
important for the role of men and women. But some of my senior workers promote
equality about men and women, freely without subordination. I think we still
need to differentiate the uniqueness of characteristic of men and women in the
ministry. Women leadership and men leadership will be very different, they have
their own specifications and gifts. Where the leadership of women take place in
the ministry, it needs to be complementary with men in the team work. The same
also need in the reversal condition. The complementary between men and women
capability in the team work will be helpful and fruitful for sake of the
ministry.
The Gospel of Luke
gives us a portrayed of Jesus who elevated women as person of dignity and worth
in the context of male prominent dominating world. Women dignity and worth are
one of the biggest issue which very relevant to our context. Equality of men
and women are being promoted in every area of life in our generation today. The
present church and the future church need women of God, together with men of
God, who are being equipped and ready to proclaim the Gospel, minister in
leadership and service. We already saw in churches and mission organizations
where Christian women take up all the cost to serve God with all of their
heart, soul and mind at the front line of mission field. Together in
complementary, men and women, they will serve God as God's “sons and daughters”
who bring glory to God.
Bibliography :
1. Grudem, Wayne., &
Schreiner, Thomas R., “ESV Bible Study”, Introduction to the Gospel According
to Luke (Illinois: Crossway Bibles)
2. Foster Lewis, “NIV Bible Study”, Introduction: Luke (Grand
Raphids: Zondervan Bible Publisher, 1985)
3. Scholer, D.M, “Dictionary of Jesus and the Gospel”, on the
topic of Women, Joel. B Green, Scot McKnight, I H. Marshall (Eds),
(Leicester:InterVarsity Press, 1992)
4. Ryrie, Charles C., “The Role of Women in the Church” (Chicago:
Moody Press,1958)
5. Lum Ada., “Luke : New Hope, New Joy, A Life Guide Bible Study”
(Downers Grove: IVP Connect, 2001)
6. Lum Ada., “Who Is Really Jesus?” Studies in the Gospel of Mark
(Honolulu: Bible Institute of Hawaii, 2008)
7. Ryle, J. Charles., “Expository Thoughts on The Gospels St. Luke
Vol. I” (Cambridge: James Clark & Co. Ltd, 1969)
8. Ellis, E. Earle., “The Gospel of Luke” (London: Thomas Nelson
& sons Ltd, 1996)
9. Stambaugh, John., & Balch, David., “The Social World of The
First Christians” (London: SPCK, 1986)
10. Marshall, I. Howard., “Luke: Historian and Theologian” (Guernsey:
The Paternoster Press, 1992)
[1] Wayne Grudem & Thomas R. Schreiner,
“ESV Bible Study”, Introduction to the Gospel According to Luke (Illinois:
Crossway Bibles), p. 1935
[2] Lewis Foster, “NIV Bible Study”, Introduction:
Luke (Grand Raphids: Zondervan Bible Publisher, 1985), p. 1532
[3] NIV Bible Study, Introduction: Luke p.
1532-1533
[4] NIV Bible Study, Introduction: Luke
p. 1533
[5] D.M Scholer, “Dictionary of Jesus and the
Gospel”, on the topic of “Women”, Joel. B Green, Scot McKnight, I H.
Marshall (Eds), (Leicester:InterVarsity Press, 1992), p. 880
[6] D.M Scholer, p. 880
[7] Charles C. Ryrie, “The Role of Women in the
Church”, (Chicago: Moody Press,1958), p.9
[8] Charles C. Ryrie, p.8
[9] Ada Lum, “Luke : New Hope, New Joy, A Life
Guide Bible Study” (Downers Grove: IVP Connect, 2001), p. 9
[10] Charles C. Ryrie, p. 19
[11] Charles C. Ryrie, p. 21
[12] John Charles Ryle, “Expository Thoughts on
The Gospels St. Luke Vol. I” (Cambridge: James Clark & Co. Ltd, 1969),
p.279
[13] Ada Lum, “Who Is Really Jesus?” Studies in
the Gospel of Mark, (Honolulu: Bible Institute of Hawaii, 2008), p. 5
[14] D.M Scholer, p. 882
[15] E. Earle Ellis, “The Gospel of Luke”
(London: Thomas Nelson & sons Ltd, 1996), p. 127
[16] Earle Ellis, p. 127
[17] John Stambaugh & David Balch, “The
Social World of The First Christians” (London: SPCK, 1986), p.104
[18] Earle Ellis, p. 161
[19] D.M Scholer, p.885
