Luke's Portrayal of Women

Name : Naomi Fortuna

NT Studies II: An Introduction to The Gospels

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 evidence1. 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”.

1
Wayne Grudem & Thomas R. Schreiner, “ESV Bible Study”, Introduction to the Gospel According to Luke (Illinois:
Crossway Bibles), p. 1935
 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 Greek2. His

literary excellent writing had geographical and cultural sensitivity, historical detail and warm3.

The characteristics of Luke's Gospel comprises4 : (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 mother5. 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 seclusion6.

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 girl7

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

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
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 Messiah10. 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

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
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

motherhood11.

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

11
Charles C. Ryrie, p. 21
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

daughter12 . 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

Law13. 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

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
that they could provide the need of Jesus and the Twelve14. The identification of their names, Mary

Magdalene, Joanna wife of Cuza, Susanna, and many others, suggest that they were important in the

Palestinian church15. Their service (diekonoun) to the Lord and the apostles may be a prototype of

'deaconess' (diakonos) found later in the church16. Mary from Magdala is from a city which identified

with Tarichaea, where the Hellenistic fishing industry was prominent there17.

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 teaching18. 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

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
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 Jesus19. 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

19
D.M Scholer, p.885
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)