Joanna: a friend of Jesus
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www.susanmcgeown.com 1 Joanna: A Friend of Jesus Satisfy us in the morning with your unfailing love, that we may sing for joy and be glad all our days. ~Psalm 90:14 Joanna was among the last at the cross, and among the first to witness the empty tomb and likewise among the first to proclaim that the Lord whom she had so dearly loved was risen indeed. (2)
Story: Luke 8:1-3, 24:1-10 Matthew 14:1-12 and Luke 23:7-12 for background on Herod and his court.
his wider ministry goals of preaching and teaching or simply to provide for the numerous domestic responsibilities that everyday life created? What do you base your opinion on? 2. How do you think Joanna’s involvement with the ministry of Christ affected her husband Chuza’s position in Herod’s court? 3. No one speaks of Joanna’s bravery in the face of her devotion to Christ and his ministry. What did she risk in her friendship, support, and outright devotion to Jesus? 4. Given the controversial nature of Jesus’ ministry and the current status of women at this time, what can you conclude about Joanna’s relationship with her husband given the extensive amount of time and money she contributes to the Cause of Christ?
Her name means “The Lord Gives Graciously”; it is the female of Joannes, Johanah, or John.
Her Time in History AD 30 (32) Her Promises In Scripture Psalm 30:5, Psalm 65:8, Psalm 90:14, Isaiah 26:19 Her Profession Wife, Philanthropist to Christ’s ministry Her Home Jerusalem Did You Know · Only boys received formal training outside the home. They began by meeting in the teacher’s house, were they read from scrolls containing small portions from the Scriptures. When the boys were old enough to learn the sabbatical lessons, they met at the “house of the Book” – the synagogue. Later they were allowed to discuss questions of the Law with the Pharisaic teachers. (38) ·
have the perspective that God created woman, “a helper comparable to him” (Gen. 2:18, 20). Certain Old Testament passages tend to reflect an attitude that woman was little more than a thing and that a woman should be entirely subordinate to man. This tendency became pronounced before the coming of Christ. One of the Jewish prayers that dated from that era declared, ‘I thank Thee that I am not a woman.” (15)
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In The Blanks?
end of the study. 1. The recipe for every friendship must include one basic ingredient: __________ love. It is an __________ love. 2. Imagine the feathers Jesus ruffled by not only __________ a woman’s help, but __________ her as well. 3. Christ’s coming introduces a redemptive process designed to __________ and __________ women to the position they enjoyed in __________ __________..
Joanna’s husband, Chuza is employed by the ruling Herod of Jesus’ time, Herod Antipas, as his steward/business manager. This is the same Herod who beheads John the Baptist at the request of Salome. Joanna and her husband enjoy social prominence as a wealthy couple within Palestine. Joanna may have been plagued with evil spirits or profound sickness in which Jesus heals. Whatever the initial contact, Joanna has the privilege to see, meet, and hear Jesus. Joanna becomes a passionate believer in Jesus Christ and his ministry. Joanna uses her private financial wealth to support Jesus and the disciples as they travel and minister to others.
Joanna travels with Jesus from village to village seeing to His and the other disciple’s needs. Joanna is privileged to learn from Jesus in personal, small group, and large sermon situations. Joanna is present at the crucifixion. Joanna is one of at least three women (Mary Magdalene and Mary the mother of James) to arrive at the empty tomb and be greeted by two angels. They are told the news, remember the word’s of Christ and what he had taught them, and understood the wonderful truth of Jesus’ death and resurrection. They are the first to tell the truth and bring this knowledge to the apostles, who believe it to be nonsense and do not believe them.
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4:1-42) ·
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22, Mark 5:25-34, Luke 8:43-48) ·
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and her anointing of Christ (Mark 14:3-9) ·
“and many others” (Luke 8:3) ·
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Salome (Zebedee’s wife and the mother of James and John), Mary (The wife of Clopas and mother of James the younger and Joseph), John the disciple (John 19:25) ·
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20:11-18)) ·
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(Luke 24:1-10) ·
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Herod the Tetrarch – whom some writers identify as the Nobleman of John 4:46-54. Joanna was also the name of a male, the son Rhessa (Luke 3:27), an ancestor of Christ who lived about 50 B.C. (2)
20:8), or “guardian” (Galatians 4:2). Chuza must have been a man of intelligence and ability in order to hold the position he did as manager of Herod’s income expenditure. Both Chuza and Joanna were likely among the servants to whom Herod imparted his belief, when he heard of the fame of Jesus, that it was John the Baptist, whom he had murdered, now risen from the dead. (2)
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Chuza: a steward (business manager) of Herod Antipas and evidently a man of position and wealth. (15) Tradition: Tradition has it that Chuza lost his position in Herod’s palace because of his Wife’s conversion to Christianity and her courageous testimony among Herod’s servants. (2) The Romans Herod: Herod Antipas (4 B.C.-A.D.39), one of Herod the Treat’s sons, began as tetrarch over Galilee and Perea. He was the ruling Herod during Jesus’ life and ministry. Herod Antipas was first married to the daughter of Aretas, an Arabian king of Petrae. But he became infatuated with Herodias, the wife of his half-brother, Philip I. The two eloped together, although both were married at the time. This scandalous affair was condemned severely by John the Baptist (Matt. 14:4, Mark 6:17-18, Luke 3:19). Although Antipas apparently had some respect for John the Baptist, he had John arrested and imprisoned for his outspokenness. Antipas’ contacts with Jesus occurred at the same time as the ministry of John the Baptist. Because of Jesus’ popularity and miraculous, Antipas may have been haunted by the possibility that Jesus was John the Baptist come back to life. The New Testament record shows that the relationship between Jesus and Antipas must have been strained. Jesus’ popularity and teachings may have threatened Antipas who, according to the Pharisees, sought to kill Him (Luke 13:31). By calling Herod a “fox” (Luke 13:32), Jesus showed His disapproval of his cunning and deceitful ways. (15) Herod: Built the city of Tiberias and oversaw other architectural projects, ruled the region of Galilee for the Romans, divorced his wife to marry the wife of his half brother, Philip, imprisoned John the Baptist and 4
www.susanmcgeown.com 4 later ordered his execution, had a minor part in the execution of Jesus. (34) The Romans: It was the Romans’ custom to tolerate different beliefs. Other religions were allowed to flourish throughout the empire, as long as the citizens remained loyal to the state. By keeping their subjects happy in this area, the Romans were able to maintain peace. Judaism was allowed and, at first, Christianity also, because it seemed to be a kind of Judaism. However, as time passed, the Romans began to use emperor-worship as a test of loyalty. Some emperors required people to worship him as “lord and god.” This meant that the Christians, who would not agree to this, had to be ready to suffer for their faith. Persecution soon followed. Rome’s aim was to make good Romans out of its new subjects. They set up organized city governments, and brought in garrisons of soldiers and colonies of Roman citizens – in the name of peaceful coexistence. The Roman Senate decided to allow Palestine as much self-rule as prudence permitted, so the Jews were still allowed to manage their own affairs. (39) Women and Society Home Life: As Joanna was known as one of the Lord’s disciples, naturally she would speak of Him among Herod’s servants (Matt. 14:2), and Herod would often speak concerning the Master, for his foster brother, Manaen, was a teacher in the church (Acts 13:1). The office of Chuza gave Joanna an excellent opportunity to witnessing in the palace. Paul, a prisoner in Rome, persecuted by Nero, the worst ruler who ever lived, was able to write of the saints in Caesar’s household. (2)
religious leaders, being men, looked on women as “other.” Indeed their formulations of religious law treat women more as objects that men experience than as persons in their own right. While women were portrayed as weak-minded and fragile, men in contrast were viewed as courageous, strong, and wise. (32) Social Classes of Women in Luke’s Gospel: v
Governing Classes §
Ruling Families v
Relative Prominence §
Due to Income (Joanna was in this class) §
Due to husband’s Religious role v
Rural Poor v
Urban §
Landowners §
Artisans v
Slaves v
Unclean and Degraded §
By sickness §
By demonization §
As prostitutes §
As pagans v
Widows (32) Jewish Women in First Century Palestine: The women we meet in the Gospels lived in a strongly patriarchal society. It was also a society structured by a religious faith that shaped every aspect of people’s lives. Yet first-century Jewish society was not monolithic.
this period women were ritually unclean, and a husband could not have sex with his wife. Of course, any menstrual bloodstains on objects women came in contact with was held to pollute the objects, so Jewish women had to be especially careful in the kitchen and around the house. The horror with which menstrual blood was viewed in rabbinic Judaism reflected and intensified the suspicion and distrust with which
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www.susanmcgeown.com 5 women themselves were viewed. (32) Women: Luke is the only one who mentions that there were women in Jesus’ traveling party and that women provided money that helped fund His mission. The fact is not surprising, however, as parallel exit in early Judaism of women given generously to support a favorite rabbi. Note that the women mentions, like many others, had “their own means.” Women in the biblical world were far more “liberated” than one might suspect. (8)
they lived in urban or rural settings, were relatively poor. The men were farmers who often worked as day laborers to supplement their incomes. Or they were fishermen, artisans, or shopkeepers. By necessity many wives worked alongside their husbands and sold produce in the market or sold their husband’s products in a shop. We meet these ordinary women most frequently in the Gospels. Luke provides clear clues to the social position of most of the persons mentioned in his Gospel and in Acts. We can identify the class of the women mentioned in his Gospel, most of whom are also referred to in the other Gospels. (32)
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elite, others despised for religious failings, divided into religious and political factions with Pharisee and Sadducee, Zealot and Essene, all convinced that their view of the Law’s teachings was correct. (32) Þ
the scribes interpreted it and for their special commitment to keeping the laws of tithing and ritual purity. (2) Þ
high priests and the most powerful members of the priesthood were mainly Sadducees. Sadducees rejected “the tradition of the elders,” that body of oral and written commentary which interpreted the Law of Moses. They insisted that only the laws that were written in the Law of Moses (the Pentateuch, the first five books of the Old Testament) were really binding. (2) Þ
Pharisees, they thought it was treason against God to pay tribute to the Roman emperor. They were willing to fight to the death for Jewish independence. (2) Þ
their way of life. They were known for their careful observance of the laws of Moses as they understood them and were stricter about keeping the Sabbath than any other Jews, even the Pharisees. (2) ·
then the people of Galilee. Most sages and rabbis chose to live in Jerusalem, the holy city and their influence was strongest there. (32) ·
among the wealthiest in Jerusalem. They were also the most open to Greek culture and ideals and the most supportive of the Roman government. In contrast ordinary priests lived rural lives, sharing the poverty of the majority. (32) ·
but in the Jerusalem of Jesus’ time a transition was already taking place. The piety of the Pharisees made a great impression on the general population, and the rabbis and sages associated with the Pharisee party were viewed as “the” religious authorities. The Sadducees, much to their dismay, were even forced to adopt the rulings of the Pharisees concerning temple functions. Increasingly in Judaism status was a matter of scholarship of the Law, rather than a matter of wealth. (32)
Deuteronomy 32:17, Psalm 106:36,37). However, demons are spoken of often in the N.T., and the Gospels 6
www.susanmcgeown.com 6 are filled with references to these evil spirits. It may well be that Jesus’ presence stimulated an unusual outburst of demonic activity, as Satan marshaled his forces to resist the Lord. In the Gospels the hostile intent of demons, who must likely are the fallen angels mentioned in both Testaments. Their antagonism toward human beings is shown in their oppression or possession persons. Thus the N.T. portrays demons as living, malignant, conscious individual beings, subordinate to Satan and active in their allegiance to his kingdom. They will also share the fate of Satan, which is an eternity in what the Bible calls the “lake of fire” (Revelations 20:14). (8) Healing: For most minor illnesses, ancient people depended on family members or neighbors who had some skill in the healing arts. A more sever illness would be treated by a priest who also acted as a physician. Since most disease was thought to be caused by spirits or demons, priest-physicians were appropriate healers. Medical practiced focused heavily on spiritual remedies. Most near Easter people though disease-causing spirits entered through the openings in the head. Some Egyptian physicians went so far as to drill holes in the patient’s head in order to give the demons a means of escape. Joanna is listed with several other women whom Jesus had “cured of evil spirits and diseases.” Scripture doesn’t say exactly what her particular ailment was, but obviously it was something significant, something from which she had been unable to find relief through conventional methods. She and the other healed women now followed Jesus and supported him and his disciples. (1) Jesus and His Attitude Toward Women Jesus and Women: Jesus’ contact with the women in Luke’s Gospel invariable lifted them. Jesus saw in these women a significance that they were denied in their society! Without contesting the patriarchal structure of first-century society, Jesus interacted with women in ways that challenged contemporary views of women. Jesus’ coming initiated a transformation of attitudes toward women which, we will see, continued on into the church age. Jesus’ actions, when contrasted with the dictums of the rabbis, makes it clear that Christ’s coming introduces a redemptive process designed to lift and restore women to the position they
tend to miss their significance. Yet these incidents highlighted above and many others depicting Jesus’ interaction with women are truly revolutionary. They directly challenge the view of women held in the first century. And they powerfully affirm women who were restricted or held down on the basis of religious ideas that Jesus, by His example, decisively rejected. Jesus’ interactions with women affirmed the worth and value of women as persons, overturned stereotypes, and opened the door to new and fulfilling roles for women of faith. Before we follow the example of the religionists of Jesus’ day, and deny significant roles to women today, we must seriously reconsider the liberation of women that the coming of Jesus clearly introduced. (32)
fellowship and service. In Jewish culture, women were not supposed to learn from rabbis. By allowing these women to travel with him, Jesus was showing that all people are equal under God. These women supported Jesus’ ministry with their own money. They owed a great debt to him because he had driven demons out of some and had healed others. (34)
towards the support of Rabbis. Luke 20:47 shows that this facet was sometimes taken advantage of by certain of the scribes. However, the Rabbis in general preferred to avoid as much as possible the company of even such women as these. The attitude of Jesus on the other hand, “encouraged many women to take this very unusual step of following him and ministering to him’. The gospels point out that for a great part of the ministry of Jesus he was accompanied not only by the twelve apostles but also by several women, whose gratitude to him and love, led them to follow him. It is almost impossible from the information
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www.susanmcgeown.com 7 given in the gospels to assess accurately when Jesus is teaching the twelve and when he is addressing the wider group of disciples. It is apparent that at times he is alone with the three, at other times alone with the twelve, and that on some occasions at least seventy accompanied him. However, Luke 8:1-2 in particular makes it clear that on many occasions when only the twelve are mentioned, the women must have been there as well. These women following Jesus were not ‘passive spectators, they rendered service from their possessions’. It is not clear exactly what for this service took, although obviously financial provision is included. Beyer tells us that the word diakonein “to serve”, ‘has the special quality of indicating very personally the service rendered to another’. Matthew 25:42-44 shows that serving includes many different activities, such as providing hospitality or visiting those in need. ‘The term thus comes to have the full sense of active Christian love for the neighbor and as such it is the mark of true discipleship of Jesus.’ It is likely that as well as paying for food the women prepared and served it, particularly as the original meaning of diakonein was ‘to wait at table’. That the women also shared with the rest of the disciples in other activities such as their teaching sessions is indicated by such verses as Luke 10:39 and John 11:28. (36)
not only benefited personally from Jesus’ ministry but who ministered to him and with him, even to accompanying him and the Twelve on evangelistic journeys Luke 8:1-3). (37)
paragraph seems to be to bring certain women, of whom there were “many,” into focus, representing them as recipients of healing at different levels of need and as actively participating with Jesus and the Twelve in their crusades, with special reference to their monetary support. Three women are named, “Joanna” and “Susanna” in addition to Mary Magdalene. It is significant that women did have an open and prominent part in the ministry of Jesus. Luke’s word for their “ministering” is widely used in the New Testament. Its noun cognate, diakonos, may be rendered “minister,” servant,” or “deacon” (the latter in Romans 16:1 for Phoebe and in the pastoral letters). The passage before us implies that Jesus attracted to his movement a large number of women, ranging from some in desperate need to some in official circles of government. (37)
Women Witnesses to Christ’s resurrection: Luke 24 · “They came to the tomb” Luke 24:1 The women came to the tomb that morning to bind spices in the lien cloths in which Jesus’ body was wrapped. In the first century this was “women’s work.” What is significant is that in doing their women’s work, God opened the door to a unique and wonderful privilege. · “Remember how He spoke to you when He was still in Galilee” (Luke 24:6) The angels in reminding the women of Jesus’ words made it clear that these women were disciples who had been taught by Christ – just as the Twelve had been! Jesus had taught the women the same truths He taught the men. Their gender, and even their willingness to do “women’s work,” in no way limited their status as Christ’s disciples! · “And they remembered His Words” Luke 24:8 As the angels spoke the women remembered what Jesus had taught. The implication was that they suddenly understood both the meaning of the cross and the grand miracle of Jesus’ resurrection. Here Luke contrasts the insight of the women with the confusion of the male disciples. When the same message was conveyed to the Eleven, “their words seemed to them like idle tales, and they did not believe them” (Luke 24:11)! The women who had chosen to follow Jesus were more perceptive spiritually than the male disciples Christ Himself had chosen! · “Then they returned…and told all these things o the eleven and to all the rest” Luke 24:9 Today we might miss the significance of this verse. But in first-century Judaism, while there were exceptions, the testimony of women was not considered valid. Women served as the first witnesses to Jesus’ resurrection. IN fact Matthew’s account emphasizes the fact that they were God’s chosen witnesses, for the angels tell the women, “Go quickly and tell His disciples that He is risen from the dead” (Matt. 28:7)! (32) 8
www.susanmcgeown.com 8 The Only Men Thing: The restriction of the Twelve to male Jews is not to be dismissed as necessarily without male bias. The explanation nearest at hand is that Jesus began where he was, within the structures of Judaism as he knew it in his upbringing. His closest companions initially may have been Jews, men, and men of about his own age. He began there but he did not stop there. The thrust was outward, increasingly inclusive and not restrictive. Even in the early stages of his mission, women were becoming deeply involved at the power of center of Jesus’ movement. As a concluding caveat, the logic which from the male composition of the Twelve would exclude women from high office or role in the church would likewise exclude the writers and most of the readers of this book, for there were no non-Jews among the Twelve. Unless one would argue that “apostolic succession” (however adapted) is for Jews only, it cannot be for men only. (37)
responded by giving herself totally, supporting his ministry and following him wherever he went. The story of her healing may have been known to Herod himself. (1)
of the female Joanna, we see her a devoted disciple of the One to whom she owed so much. (2) Loyal Witness: As Joanna was known as one of the Lord’s disciples, naturally she would speak of Him among Herod’s servants (Matthew 14:2), and Herod would often speak concerning the Master, for his foster brother, Manaen, was a teacher in the church (Acts 13:1). The office of Chuza gave Joanna an excellent opportunity of witnessing in the palace, and we can imagine how she took full advantage of it. (2) Witness: One of the women who witnessed the empty tomb and announced Christ’s resurrection to the unbelieving apostles (Luke 24:1-10). (15) Loyal Follower: She was among the number of consecrated women who followed Jesus from Galilee and who, after His brutal death, prepared spices and ointments for His body (Luke 23:55, 56). (2) Loyal: One of that loyal group of women who were followers of Jesus, Joanna was the wife of Chuza, Herod Antipas’ superintendent of royal properties. Healed by Jesus gratefully supplied Jesus and the Twelve with money for their needs, and went to Jerusalem with the group that accompanied Jesus on His last journey. Joanna was with the pathetic handful of woman that went to the tomb to embalm Jesus’ body and, instead, were surprised by the unexpected news of the resurrection. (35)
Day gathered at the sepulcher to linger in the presence of the dead. But to their amazement the tomb was empty, for the Living Lord was no longer among the dead. Perplexed over the vacant grave, the beheld the angelic guardians and heard them say, “he is not here, but is risen: remember how he spake unto you when he was yet in Galilee.” Recalling all He had said of His sufferings, death and Resurrection, Mary Magdalene, Joanna, and Mary the mother of James, became the first human heralds of the Resurrection. (2) Provider Generous: It is evident that this female of the upper class, restored to normal health by Christ, gave her life to Him. She is here seen as one of the traveling company who went before Christ and the Twelve to arrange for their hospitable reception. Out of her own resources many expenses were met, and in this way she ministered unto Him of her substance. Having feely received His healing touch, she freely gave of herself and of her means for His welfare. By “substance” we are to understand material possessions, such
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www.susanmcgeown.com 9 as money and property, and Joanna honored the Lord with these. (2) Generous: Luke along specifies that they ministered to Jesus and the Twelve “out of their possessions: (Luke 8:3). They helped finance the mission of Jesus and the Twelve, but this does not imply that their ministry was limited to this. (37)
and His disciples from her own funds (Luke 8:3). (15) Mourner Mourner: Among the women at the cross, the heart of Joanna must have been rent with anguish as she saw her beloved Lord dying in agony and shame. Was she not among the number of the consecrated women who had followed Him from Galilee, and who, after His brutal death, prepared spices and ointments for His body (Luke 23:55,56). (2) Courageous Brave: In the early days of Christianity, persecution ran rampant (2 Cor. 4:9). The Romans had taken to crucifying them, using them for torches in their gardens, and throwing them into the battle dome to face gladiators and wild beasts. The early Christians refused to stop meeting together, but found it prudent to keep their activities a secret. They used secret codes and symbols to mark rendezvous points. If the symbol was carved into their doorpost or worked into the patter of their floor tiles, other Christians recognized that they were in the presence of a brother or sister. Some of the most popular symbols were the cross, the anchor, the crown of thorns, and the fish. The Greek word for fish was icthus, and the letters provided an acrostic of thief faith, meaning “Jesus Christ, Son of God, Savior.” (39)
healed of evil spirits and infirmities” (Luke 8:2). Whether Joanna had been demon-possess or suffered from some mental or physical disability we are not told. It is evident that this female of the upper class, restored to normal healthy by Christ, gave her life to Him. (2) The Crucifixion Mourner: Among the women at the cross, the heart of Joanna must have been rent with anguish as she saw her beloved Lord dying in agony and shame. (2) Witness to the crucifixion: Crucifixion was the ultimate in corporal punishment. When the judge wanted a criminal to truly suffer for his crimes, he was sentenced to crucifixion. A criminal’s hands and feet were pinned to rough beams of wood with long spikes. Nine-inch spikes were embedded in their anklebones. With arms outstretched, breathing became difficult, and a man had to push up on the spike in his feet to draw a breath. To hasten death, a criminal’s legs were broken, so that he could not catch a breath. (39)
Healed Healed: Along with Mary Magdalene and Susanna, they were the “certain women who had been healed of evil spirits and infirmities” (Luke 8:2). Whether she had been demon-possessed or suffered from some mental or physical disability we are not told. (2)
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www.susanmcgeown.com 10 The Resurrection Christ’s Resurrection: To find the tomb empty except for the angels who proclaimed Jesus alive. It didn’t matter that her husband served a man who had humiliated Christ; Joanna knew where her allegiance belonged. A woman of high rank, she became part of the intimate circle of Christ’s followers, casting her lot with fishermen and poor people rather than with the rich and the powerful. God honored her by making her one of the first witnesses of the Resurrection. (1)
Lord’s Day gathered at the sepulcher to linger in the presence of the dead. Recalling all He had said of His sufferings, death and Resurrection, Mary Magdalene, Joanna, and Mary the mother of James, became the first human heralds of the Resurrection. With all haste they went to the apostles and told them the good news. (2)
Sorrow and Joy Joy: Joy comes in the morning. Joanna discovered this in a miraculous way on Jesus’ resurrection day. She went to his tomb expecting to minister to his dead body and to grieve. Instead, her sorrow turned to tremendous joy. Our joy may not come this morning or tomorrow morning or even the morning after that. We face too many hardships, too many difficult situations, too much sorrow here on earth to think joy will arrive with each morning. But it will come. He’s promised. At the end of the day, at then end of this life, there will be a joyful morning for all who trust in him. (1) Women’s Roles Women Friends of Christ: The love and practical assistance that these women (Joanna, Mary Magdalene, and Susanna) offered freely to the Lord certainly mark them as women of character. But Christ’s willingness to receive help from them – especially when seen against the background of the times – reveals the depths of His love and the uniqueness of His ministry. A rabbi of that day was supposed to distance himself from women, not even allowed to speak to his own wife in public. Imagine the feathers Jesus ruffled by not only accepting a woman’s help, but befriending her as well. (4) Friendship Agape Love: The recipe for every friendship must include one basic ingredient: agape love. It is an unconditional love. It is not based upon performance; it is given in spite of how the other person behaves. Agape love is also transparent love. It is strong enough to allow another person to know the real you. Love means to commit yourself without guarantee, to give yourself completely in the hope that your love will produce love in the other person. Love is an act of faith, and whoever is of little faith is also of little love. Perfect love would be one that gives all and expects nothing. It would, of course, be willing and delighted to take anything that was offered, asking nothing in return. The person who expects nothing and asks nothing can never be deceived or disappointed. Agape love is unique in that it causes us to seek to meet the needs of the other rather than demanding that our own be met. Our irritability and frustration diminish when we love another person because we are seeking to fulfill rather than be fulfilled. This is what agape is all about. (Norman Wright) (4)
1. Freely “Freely you have received, freely give.” (Matthew 10:8) 11
www.susanmcgeown.com 11 2. Bountifully “He who sows bountifully will also reap bountifully” (2 Corinthians 9:6) 3. Cheerfully “Let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver” (2 Corinthians 9:7) (7)
1. agape, unconditional 2. accepting, befriending 3. lift, restore, original creation
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Please note that NO information contained in this study is original work of Susan McGeown, unless otherwise noted. Source 1. Women of the Bible: A One-Year Devotional Study of Women in Scripture By Ann Spangler & Jean E. Syswerda, Zondervan Publishing House, Grand Rapids, Michigan, 1999, ISBN: 0-310-22352-0 Source 2. All the Women of the Bible by Herbert Lockyer, Zondervan Publishing House, Michigan, ISBN 0-310-28151-2 Source 3. she shall be called Woman by Frances Vander Velde, Kegel Publications, Grand Rapids, Michigan, 1957, ISBN:0-8254-4003-3 Source 4. Women of Character Broadman & Holman Publishers, Nashville, Tennessee, 1998 ISBN: 0-8054-9277-1) Source 5. Great Women of the Bible by Clarence Edward Macartney, Baker Book House, Grand Rapids, Michigan, 1942, ISBN: 0-8010- 5901-5 Source 6. Bad Girls of the Bible and What We can Learn From Them By Liz Curtis Higgs, Waterbrook Press, Colorado Springs, Colorado, 1999, ISBN: I-57856-125-6 Source 7: Women Who Loved God By Elizabeth George, Harvest House Publishers, Eugene, Oregon, 1999, ISBN: 1-56507-850-0 Source 8: The Bible Reader’s Companion By Lawrence O. Richards, Chariot Victor Publishing, Wheaton Illinois, 1991, ISBN: 0-89693-039-4 Source 9: Man and Woman in Biblical Perspective by James B. Hurley, Academie Books, Zondervan Publishing House, Grand Rapids Michigan, 1981, ISBN: 0-310-42731-2 Source 10: Manners and Customs of the Bible, By James M. Freeman, Whitaker House, New Kensington, PA, 1996, ISBN: 0-88368-290-7 Source 11: Archaeology and Bible History, By Joseph P. Free, Zondervan Publishing House, Grand Rapids, Michigan, 1992, ISBN: 0-310- 47961-4 Source 12: 30 Days to Understanding The Bible, By Max Anders, Word Publishing, Dallas, 1994, ISBN: 0-8499-3489-3 Source 13: Illustrated Dictionary of Bible Life and Times, Barbara J. Morgan, Editor, Reader’s Digest, The Reader’s Digest Association, Inc. Pleasantville, NY, 1997, 0-89577-987-0 Source 14: Women in Leadership By Bob Briner with Lawrence Kimbrough, Holman Reference, Nashville, Tennessee, 1999, ISBN: 0-8054- 9193-7 Source 15: Illustrated Dictionary of the Bible, By Herbert Lockyer, Sr., Editor, Thomas Nelson Publishers, Nashville, 1986, ISBN: 0-7852- 1230-2 Source 16: Holman Bible Atlas, Holman Reference, Nashville, Tennessee, 1998, ISBN: 1-55819-709-5 Source 17: Women of the New Testament, by Abraham Kuyper, Zondervan Publishing House, Grand Rapids, Michigan, 1934 Source 18: Really Bad Girls of the Bible, By Liz Curtis Higgs, Waterbrook Press, Colorado Springs, 2000, ISBN: 1-57856-394-1 Source 19: Nelson’s New Illustrated Bible Manners & Customs, By Howard F. Vos, Thomas Nelson Publishers, Nashville, 1999, ISBN: 0- 7852-1194-2 Source 20: Warrior Dancer Seductress Queen, By Susan Ackerman, Doubleday, New York, 1998, ISBN 0-385-48424-0 SCL: 222ACK Source 21: Atlas of Ancient Archaeology, Jacquetta Hawkes, McGraw-Hill Book Company, New York, 1974, ISBN: 0-07-027293-X. SCL: Q 921.1 H Source 22: Battles of the Bible, By Chaim Herzog and Moedechai Gichon, Random House, New York, 1978, ISBN: 394-50131-4 SCL: 220.95 H Source 23: Everyday Life in Bible Times: By Arthur W. Klinck and Erich H. Kiehl, Concordia Publishing House, St. Louis, MO, 1995, ISBN: 0-570-01543-X Source 24: Discovering the Biblical World, By Harry Thomas Frank, Harper & Row, Publishers, New York, Hammond Inc., Maplewood, New Jersey, 1975, ISBN: 0-06-063014-0 SCL: Q220.95 F Source 25: Oxford Bible Atlas, Edited by Herbert G. May, Oxford University Press, New York, 1974, ISBN: 0-19-211556 SCL: 220.0 May Source 26: The Thompson Chain-Reference Bible, NAS, Frank Charles Thompson, D.D., Ph.D., B.B. Kirkbride Bible Co., Inc. Indianapolis, In, 1993, ISBN: Source 27: Social World of Ancient Israel 1250-587 BCE, By Victor H. Matthews and Don C. Benjamin, Henrickson Publishers, Peabody, Massachusetss, 1993, ISBN: 0-913573-89-2 Source 28: Peoples of the Old Testament World, Edited by Alfred J. Hoerth, Gerald L. Mattingly, Edwin M. Yamauchi, The Lutterworth Press, Cambridge, Baker Books, Grand Rapids, Michigan, 1994, ISBN: 0-7188-2988 3 Source 29: The Archaeology of Ancient Israel, Edited by Amnon Ben-Tor, Yale University Press, The Open University of Israel, New Haven and London, 1992, ISBN: 0-300-04768-1 SCL 933 ARC Source 30: Women in Leadership, By Bob Briner and Lawrence Kimbrough, Holman Reference, Nashville, Tennessee, 1999, ISBN: 0-8054- 9193-7 Source 31. Matthew Henry’s Commentary of the Whole Bible, By Matthew Henry, Sovereign Grace Publishers, Wilmington, DE, 1972, Source 32: Every Woman in the Bible, By Sue and Larry Richards, Thomas Nelson Publishers, Nashville, TN, 1999 Source 33: Every Miracle in the Bible, By Larry Richards, Thomas Nelson Publishers, Nashville, TN, 1998 13
www.susanmcgeown.com 13 Source 34: Life Application Study Bible, By Tyndale House Publishers, Inc., Wheaton, Illinois, 1996, ISBN #0-8423-3267-7 Source 35: Everyone In The Bible, By William P. Barker, , Fleming H. Revell Co., Old Tappan, NJ, 1966 Source 36: Women in the Bible, By. Mary J. Evans, InterVarsity Press, Downers Grove, ILL, 1983, ISBN 0-87784-978-1 Source 37: Women in the World of Jesus, By Evelyn & Frank Stagg, The Westminster Press, Philadelphia, 1978, ISBN 0-664-24195-6 Source 38: Illustrated Manners and Customs of the Bible, By J. I. Packer, M.C. Tenney, Editors, Thomas Nelson Publishers, Nashville, 1980, ISBN 0-7852-1231-0 Source 39: How People Lived In The Bible, Thomas Nelson Publishers, Nashville, 2002, ISBN 0-7852-4256-2
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