Jesus And Women Series

Mark 7:24-30

Jesus and Women in Mark

Jesus and Women in Mark Women are prominent in the story of Christ Jesus. They are mentioned in no less than sixteen contexts. (Fabian Ekwunife Ezenwa). He was born of a woman, had numerous interactions with women, and was seen first by women after his resurrection. He commissioned the women to go and tell his disciples that he has risen, which is the essential message of Christianity (Wiki). Jesus spoke to women publicly and openly against the social norms of the time. Women in Mark are portrayed positive and negative roles (Susan Miller).

Women were regarded as second-class citizens during the era of Jesus but Jesus’s honored them different from that of his contemporaries. His approach was “revolutionary.” Jesus treated women not primarily as females but as human beings. He did not perceive them primarily in terms of their sex, age, or marital status but have considered them in terms of their relation to God. He spoke in a thoughtful, caring manner. (James A Borland).

The systematic study of the Gospel of Mark gives us the following Women and their attitude:

Simon’s mother-in-law (Mark 1:29–31), Jesus’ family (Mark 3:20–35), the woman with the flow of blood and Jairus’ daughter (Mark 5:21–43), Herodias and her daughter (Mark 6:14–29), the Syrophoenician woman and her daughter (Mark 7:24–30), the poor widow (Mark 12:41–44), the woman who anoints Jesus (Mark 14:3–9) the woman who challenges Peter (Mark 14:53–54, 66–72) the woman at the crucifixion and burial of Jesus (Mark 15:40–41, 47), and the women at the tomb (Mark 16:1–8).

In the Gospel of Mark, women occupy a central portion in the mission and message of Jesus as examples of model disciples (Ryan Turner). Marks’ Gospel states that there were many women who had travelled with Jesus in Galilee, who had followed and ministered, and who had come to Jerusalem with him (Joanna Dewey). Mark’s portrayal of women characters contributes to his subversion of ‘hierarchical values’ inherent in first-century society, a strategy that uniquely characterizes the new creation and discipleship in Mark (Susan Miller). Women are an integral part of Mark’s proclamation of good news. Jesus’ healing of Peter’s mother-in-law, describes women’s activities of waiting at the table, secondly referring to the Family of Jesus, Mark emphasizes that his followers are sisters and mothers. Jesus replaces the blood kinship group with the family of God. (Joanna Dewey).

The healings of two females: A 12 years old girl who died and a woman with a vaginal hemorrhage for 12 years. They became clean rather than Jesus becoming unclean. In the event of Herodias, a negative portrayal of female sexuality is projected. We can observe that only men dined. The slave girls used to provide entertainment, music, and dance. The entertainment was sexually stimulating, and the females present were understood to be sexually available. (Joanna Dewey).The two depict women as seductive, manipulative and evil (Fabian Ekwunife Ezenwa).

Syrophoenician woman, a Gentile who seeks out Jesus. This is the most remarkable dialogue between the woman and Jesus. The Syrophoenician woman has led the Markan Jesus to enlarge the boundaries of the realm of God to include even Gentiles. Mark is presenting women as models of service through the widow who gave her mite and the other acting as a prophet, anointing Jesus with expensive nard. Anointing a person over the head means consecrating for a special task. Kings, Prophets, and priests were anointed. So, the unknown woman at Bethany was a prophet, fulfilling the prophetic function of choosing and empowering Jesus for his messianic role. Mark states that her deed will be remembered throughout the whole world wherever the good news is preached (Mark 14:9). (Joanna Dewey).

Mark tells the world that all male disciples deserted Jesus, Judas has betrayed, and Peter has denied Jesus. Mark 15:40 tells us that the women group is still following, who had been with Jesus in Galilee. Mary Magdalene, Mary the mother of James and Joses, and Salome. Two of these are named again as they watch to see where Jesus is buried (Mark 15:47), and all three are named again as they go out to the tomb (Mark 16:1).

Three unnamed Women in Mark:

First the “woman who had a flow of blood for 12 years” and is commended for her faith (Mark 5:24-34). Second, there is the Syrophoenician woman, a Gentile, (Mark 7:24-30. Jesus commends her wise reply. Her story becomes for Mark an affirmation of the gospel of the kingdom breaking out of cultural norms and prejudices and being preached to “all nations” (Mark 13:10). And finally, the poor widow who puts “two copper coins, is commended as having given more than the entire Passover crowd (Mark 12:41-44). (James Tabor, Biblical Archeological Society).

(For my further studies in Mark, refer to this cite)