Beruflich Dokumente
Kultur Dokumente
Melanie Perkins
ABSTRACT: This essay deals with the issue of women as disciples in the Gospel of Matthew by
attributing characteristics or qualities of discipleship to various stories of women in Matthew. In
arguing that any who come to believe in and follow Jesus can be called ‘disciples’, it offers the view
that some women who previously had not been recognised as disciples should be identified as such.
Like all good sermon preparation, my understanding and development of this topic has
grown as I have read. This however is no treatise determined to convince the ‘faithful’ of
the important role of women in Jesus’ life and as disciples – it is an academic essay striving
to journey through the ‘hotly’ debated and somewhat paradoxical-in-nature topic of the
With the advent of feminist criticism, the scholarly world has been challenged by the
outcry that the Biblical texts are androcentric and patriarchal, with women being kept
silent and their stories largely ignored. Some strident feminist scholars have even
suggested ‘ditching’ the texts altogether, finding them insulting and worthless as guides in
woman’s quest for relationship with the Divine. This author agrees that much of the
Biblical texts contain gender exclusive language and male-oriented examples. However, I
also agree with more moderate feminist scholars in finding not only much in the text to
With this in mind, I have chosen to group my discussion and analysis around certain
women or about women demonstrating qualities looked for in the Kingdom of God. I have
chosen in this sense to call all the women ‘disciples’, understanding the term to mean all
those who come to believe in and follow Jesus1. The first characteristic therefore is also the
most important – relationship with God through the One who is called the Christ.
Jesus’ ministry was characterised by a deep intimate relationship with his Father. This was
not an exclusive relationship but one that Jesus willingly extended to those he met and
those with whom he lived his earthly life. It was also one that was sacrificial and self-less
in nature. This relationship is seen too in the women such as Mary Magdalene and others
who went against tradition and left their lives and homes to follow Jesus and minister to
his needs2. It has a particular focus in the stories of the woman who anointed Jesus at the
home of Simon the leper (26:6-13) and the mother of the sons of Zebedee (20:20-28 and
Jesus to try and advance the standing of her sons (20:21). The episode does not turn out as
she had hoped and nothing more is said of her until the crucifixion where she is placed as
a witness to the cross with some other women who risk arrest through their vigil (27:56).
But here this woman shifts from a traditional maternal role and into a role of true
discipleship at the foot of the cross where she becomes most fully herself4 – into a
relationship with God that is centred on belief, sacrifice and following Jesus.
The woman who anoints Jesus feet at the home of Simon the leper also moves out of the
social and religious constraints of her gender as she ministers to Jesus. As the story is told,
she is bold in her approach as she draws near to him face-to-face5. This and her following
actions bring on derision and a call for censure by others, including the disciples, but Jesus
affirms her and her love for him6. It is thought by some that it was normally forbidden for
1 I have chosen this broad and rather simple, yet fairly orthodox understanding of discipleship
because even the scholars struggle with who were female disciples of Jesus and what this meant
they were called to be and do.
2 Muriel Porter, Beyond the Twelve – Women disciples in the gospels (Thornbury, Victoria:
Desbooks/Wisdom Press, 1989), 15.
3 Unless otherwise stated all Biblical references are from The Gospel of Matthew, NRSV.
4 Elisabeth Moltmann-Wendel, The Women Around Jesus – Reflections on Authentic Personhood
(London: SCM Press, 1982), 126 and Elaine Mary Wainwright, Towards a Feminist Critical Reading of
the Gospel According to Matthew (Berlin/New York: Walter de Gruyter, 1991), 329.
5 Wainwright, Towards a Feminist Critical Reading of the Gospel According to Matthew, 126.
6Rosemary M. Dowsett, “Matthew” in Catherine Clark Kroeger and Mary J. Evans (eds.), The IVP
Women’s Bible Commentary (Downers Grove: InterVarsity Press, 2002), 540.
2
a convicted criminal to be anointed7, so she willingly and lovingly crossed many social
taboos not just by being in the presence of men in this way but by her extravagant action8.
Jesus also breaks taboos and demonstrates the extraordinary love of God for this woman
by allowing her to touch him9; they were not close enough in kinship for this type of touch
to be socially acceptable10. And yet in the text she becomes a model of faith as this
woman’s faith is in stark contrast with those around Jesus11, who fail to fully comprehend
his ministry and the gathering threatening clouds12. She alone of those present anticipates
his death and offers him support by ministering in such a sacrificial way13. The loving
actions of these and other women bring me to the next characteristic of discipleship –
One of the most telling points of Jesus’ ministry was his demonstrated desire to be with
others. While he necessarily took time to rest and teach his disciples on their own, Jesus
spent much time being present with those to whom he was called. Many of those he
healed and particularly those who travelled with him would have felt the incredible and
compassionate love this man had for them. As Matthew tells the story, watching the
crucifixion from some distance away were a group of women who “had followed Jesus
from Galilee and had provided for him” (27:55). These women who ministered to Jesus
were faithfully present to see his death. Two saw where he was buried (27:61) and after the
Sabbath, early in the morning, went back to the tomb and found it empty (28:1-7). Within a
male-oriented text and patriarchal environment, mention of the women at this point in the
story is significant, particularly when it is remembered that there were no male disciples
present. What did these women learn about ministry and discipleship from Jesus, the one
who was the embodied love of God? Were they able to recognise that they too were part of
3
the Kingdom of God and called to be disciples alongside men? Even though their
contribution might not be the same as that of their male counterparts, surely they learnt
something from Jesus about discipleship14 because their actions of love and faith
demonstrate the presence of the Kingdom of God, which like the small amount of yeast in
flour, becomes “the bread of life” in the world15 (parable of the yeast, 13:33). And it is
living out the Kingdom of God which allows women to be called “witnesses”.
In Jesus’ actions and his teaching, he witnessed to his love for the Father and the Father’s
for Jesus and the world. Jesus called his disciples to do likewise but this is often thought to
relate particularly to men (28:16-20)16. In such an androcentric world as that in which the
Gospels were set, the witness or testimony of women was considered worthless. Yet in all
four Gospels women were the first to find the empty tomb and Matthew’s version of the
story reports that Jesus first appeared to Mary Magdalene and “the other Mary” after he
had risen, before he appeared to his male disciples (28:9). These women were told by an
angel at the tomb that Jesus was risen from the dead (28:7)17. When Jesus appeared to them
shortly after, he gave them instructions for the brothers. These women at the tomb have a
strong faith in God and “loyalty to Jesus”18 and are the first to come to faith in the risen
Christ19. Unlike some of the men who even on seeing the risen Jesus had doubts (28:17),
the two Mary’s appeared to have no doubts on seeing Jesus (28:9). In contrast to some of
the men, the women’s “devotion is sincere, their joy great, their obedience perfect, their
worship spontaneous”20. However while the growing church valued the teaching of those
who had witnessed Jesus’ life and resurrection, Paul does not attest to the witness of the
4
women (1 Cor 15:1-7)21. It has been suggested that the emphasis of women as witnesses in
all four Gospel accounts serves as a correction to Paul, and it would indeed be a strange
corrective particularly within a male-oriented church, if the story of the women’s witness
was not true22. These faithful women as well as the men were called to witness to the risen
Christ23, but have they been given the same level of respect for this as has been given to the
It is arguable that Jesus tried to teach those around him respect for all people:
Jesus did not conduct his dealings with others on the basis of blood ties, of the
needs these implied, the functions or roles they covered, but established a
his proclamation.24
This included women and it appears that not only were women accepted by Jesus as part
of his intimate group (27:55) – “a gathering of free individuals, and not as a patriarchal
household”25 – but that women were likely to be present when Jesus taught large crowds
(14:51; 15:38)26.
Jesus’ teaching on divorce and adultery (5:27-32; 19:3-12) challenged the accepted social
norm where a woman was considered to be an object to be owned, first by her father, then
by her husband27. Women had few rights within society and were denigrated in much
21 Mary Ellen Ashcroft, Spirited Women – Encountering the first women believers (Minneapolis:
Augsburg, 2000), 14. Rev Dr Greg Jenks is among those who do not think this is strange – “in a
world where stories about women encountering dead heroes while loitering in cemeteries would
have little credibility, and even less if any of the women had a history of demon possession or
mental illness” such reports would hardly be believed. Paul in many ways merely follows the
tradition of his time.
22 Stagg and Stagg, Woman in the World of Jesus, 145.
23Pheme Perkins, “I Have Seen the Lord” (John 20:18) – Women Witnesses to the Resurrection”,
Interpretation Vol 46 Issue 1 (Jan 92), 41, and Kopas, “Jesus and Women in Matthew”, 20-21.
24 Carla Ricci, Mary Magdalene and Many Others: Women who followed Jesus. Translated from the
Italian by Paul Burns (Minneapolis: Fortress Press, 1994), 178.
25 Wainwright, Towards a Feminist Critical Reading of the Gospel According to Matthew, 330.
26 Dowsett, “Matthew”, 520, and Elaine Wainwright, “The Gospel of Matthew” in Elisabeth
Schüssler Fiorenza (ed.) with the assistance of Ann Brock and Shelly Matthews, Searching the
Scriptures Volume Two: A Feminist Commentary (New York: Crossroad, 1994), 645.
27 Moloney, Woman First Among The Faithful, 23, and Dowsett, “Matthew”, 535.
5
Greek and Jewish literature or were considered to be a man’s ‘beck-and-call’ in everything
including pleasure28. Women had inferior standing to men in marriage and could be
divorced for a number of reasons, some of them trivial. In Jesus’ teaching, men and the
religious teaching were confronted with their unequal and dishonouring practices and
were called upon to treat women with honour and dignity, giving women greater security
in marriage for life29. No longer were just actions to be judged – Jesus understood that it
was within the human heart that both action and thinking were created, so he asserted that
even thinking about a woman sexually who was not the man’s wife, was also the sin of
adultery30. Because women were the ones in positions of disadvantage, Jesus spoke in
male-oriented language to men on these subjects, but it is not a great stretch of the
imagination to believe that such an understanding of the sin of adultery would have
applied to women also31. However, Jesus’ inclusion of all people in the Kingdom of God
Compassion for the World’s Untouchables: All are Included in the Kingdom of God
Throughout his ministry, Jesus usually showed generous compassion for those he met
who were considered to be the outcast or untouchables of society – women, Gentiles32, the
poor, prostitutes, the ill and the dead. By his example, he showed his followers how they
too were to act. The three females to be discussed in this section would not normally be
classified as disciples of Jesus, and it is futile to speculate on the course of their lives
following their encounter with Jesus. But it would be very surprising if they did not at
least talk to others about their experience with Jesus, making them at the very least,
proclaimers of his message of inclusion, within their own life circumstances. For all three
females – the woman bleeding for twelve years (9:20-22), the Canaanite woman/mother
woman!
6
(15:21-28), and the synagogue leader’s daughter (9:18-19, 23-26) – their encounter with
As Jesus was teaching, a leader of the synagogue came up to him and asked him to come
and lay hands on his daughter who had just died. While they were on the way to the
leader’s house, a woman who had been bleeding for twelve years called up just enough
courage to come up behind Jesus and touch his cloak, believing if she could do so33, she
would be healed (9:20-21). Jesus turns and instead of reprimanding her for crossing a
social taboo and touching him as she might have expected34, he commends her faith and
she is made well (9:22), thereby restoring her to her community. But Jesus also calls her
daughter, granting her dignity and a place in his family by claiming kinship with her35 and
removing the social stigma she had been carrying, both as a woman and one who was
continuously bleeding36. Upon reaching the leader’s house, Jesus puts the unbelieving
mourners outside and takes the child by her hand, risking becoming ritually unclean
himself37 but restoring her life, and a daughter to her parents. Everything that Jesus did in
his encounters with these two females – compassion, inclusion, not being afraid to offer
healing touch thereby granting them dignity, responding to the faith of the woman and
the father, offering them hope – surely showed them and those who were witnesses, a
view of his Father’s heart of love for all people. It is this that makes this author wonder if it
The story of the Canaanite woman who comes to Jesus with a request that he heals her
daughter is somewhat different, as Jesus does not initially respond with compassion
towards her. Here a woman loudly confronts Jesus (15:22) and when he does not respond,
comes and kneels in front of him. Jesus originally appears reluctant to grant her request,
clearly saying to her that as a Gentile she was not entitled to what he had to offer (15:24-
26). But this woman had a mother’s courage and concern for her possessed daughter made
her bold, as she countered Jesus’ arguments. It is clear that she does not accept the socially
33 Wainwright, Towards a Feminist Critical Reading of the Gospel According to Matthew, 89.
34 Dowsett, “Matthew”, 529.
35 Wainwright, Towards a Feminist Critical Reading of the Gospel According to Matthew, 91.
36Stagg and Stagg, Woman in the World of Jesus, 110, and Moloney, Woman First Among The Faithful,
10.
37Amy-Jill Levine, “Matthew” in Carol A. Newsom and Sharon H. Ringe (eds.), The Women’s Bible
Commentary (London: SPCK/Louisville: Westminster/John Knox Press, 1992), 257.
7
exclusive ethnic and gender boundaries that Jesus seems to be operating within38, nor does
she allow her pagan background to stop her recognising who Jesus really is39. Was Jesus
testing her faith through this dialogue or trying to teach the disciples an important lesson
or was Jesus himself struggling with a growing understanding of the extent of his
ministry40? Whatever the reason, this woman shows her faith to be strong and tenacious.
Jesus recognising this praises her faith and grants her request. This is an interesting
contrast to the disciples41 who try to send her away and are admonished earlier by Jesus
for having “little faith” (8:26)! As the Canaanite woman clearly recognises who Jesus is, it
is likely that this encounter with Jesus that grants new life to her daughter is also life-
Tamar, Rahab, Ruth and Bathsheba, the wife of Uriah – all ancestors of Jesus through
Joseph – and Mary, Jesus’ mother, are all curious inclusions in Matthew’s genealogy of
Jesus (chapter 1). While some believe that Mary also became a disciple of Jesus, all the
other women were long dead by the time Jesus was born, so why include them in a
discussion of women as disciples of Jesus in Matthew, when they don’t even fit this
author’s earlier definition of a ‘disciple’? Their inclusion by Matthew’s author shows them
to be concerned with presenting Jesus from the beginning as being connected to both men
and women, Jews and Gentiles42 and thus that the Kingdom of God encompassed more
than just male Jews. But the Old Testament stories of these four women43 show something
more than this – God is already present and active in people’s lives beyond those who are
considered to be “God’s people”. Disciples are called to recognise the presence of God
Elaine M Wainwright, Shall We Look for Another? – A Feminist Rereading of the Matthean Jesus (New
38
York: Orbis, 1998), 87, and Wainwright, “The Gospel of Matthew”, 651.
39 Dowsett, “Matthew”, 534, and Kopas, “Jesus and Women in Matthew”, 18.
40Stagg and Stagg, Woman in the World of Jesus, 114-115, and Wainwright, “The Gospel of Matthew”,
637, 652-653. A traditional understanding of this event has Jesus teaching the disciples a lesson. It is
though somewhat disturbing to believe that a compassionate Jesus may have been adding to a
mother’s distress at a time she was afraid for her daughter’s life, just to teach his disciples a lesson!
However for many it is equally disturbing to believe that Jesus himself may have been challenged
by the encounter with this woman, causing him to broaden his understanding of his mission.
41The “disciples” referred to in 15:23 and 8:26 are probably the male disciples, though it is possible
the women may have been present also.
42 Wainwright, Towards a Feminist Critical Reading of the Gospel According to Matthew, 327.
43Tamar – Genesis 38:6-30. Rahab – Joshua 2:1-21; 6:17, 22-25. Ruth – Ruth. Bathsheba – 2 Samuel 11:2-
12:25.
8
active outside what is traditionally seen as ‘the church’ and to thus work beyond exclusion
due to race, gender and class, towards inclusion of all in the Kingdom of God. So while
almost all these women did not even know Jesus, all their stories tell of important qualities
of discipleship.
Ruth, Rahab and Bathsheba, at least, were not Jewish, and all four Old Testament women
had a “past”44. But their lives tell the story that God’s grace brings about new life, even
from that which appears lost, with not-a-little help, courage and initiative from the women
themselves45, as God does not directly rescue them from their situation46. Scholars have
also noticed that all five women were “involved in “irregular” sexual unions and yet were
vehicles of God’s Messianic plan”47 – even Mary had trouble convincing her betrothed
Joseph that she had not had sexual relations with a man (1:18-19). Warner adds that
despite this, all women acted with righteousness more in accord with what Matthew
suggests in the Sermon on the Mount than most of the men around them48. These women
are included here as the “unlikely” ‘disciples’ because all allowed God to work in and
through them to bring about God’s purpose, despite the fact that for all the circumstances
were unusual and often quite painful. All five women show incredible courage, ingenuity
and strength and faith in God to bring them to new life and thus paradoxically are
Conclusion
Matthew presents the Kingdom of God as a “a new world … where men and women –
children of the same God, his Father – were allowed to be men and women – brothers and
sisters equally”49. No longer were ties of nationhood or blood, gender or cult to determine
the family of God – to become part of Jesus’ family all that was required was “personhood
and faith/obedience to God”50. Although at times, Matthew does not appear to accord
9
women equal status to men as disciples and his created world is male-centred51, the signs
are there of a radically new understanding of ministry that called women and men equally
10