In the rich tapestry of Jesus’ followers, we often find threads that have been overlooked, particularly those woven by Jesus’ female disciples. This exploration aims to shed light on the lives of these remarkable women, uncovering the profound impact they had on Jesus’ ministry and emphasizing the revolutionary love he extended to them. For many of our readers, discovering the presence and significance of Jesus’ female disciples may come as a revelation, breaking through the marginalization and oversight they’ve felt in traditional churches.
Whenever I delve into the topic of Jesus’ female disciples, it never fails to elicit surprise. Many are either unaware of Jesus having female disciples or find it hard to believe. So, here’s the evidence for those moments when someone questions you about Jesus’ female disciples!
- women in His broad group of disciples, as stated in Matthew 12:49-50.
- Special women, named in Luke 8:1-3, followed and financially supported His ministry. Notably, these women are the ONLY named patrons of Jesus in the Gospels.
- More than seven women are mentioned to have been present with Jesus at His death and resurrection, including Mary, Mary Magdalene, Mary of Clopas, Joanna, Salome, and “many more” left unnamed.
- The Great Commission in Matthew 28 emphasizes that followers of Jesus are called to make disciples of all nations, explicitly including women.
The Inclusion of Jesus’ Female Disciples in the Discipleship Circle
What becomes evident as we delve into the lives of Jesus’ female disciples is Jesus’ intentional breaking of societal norms by continually appearing to them. From the unnamed woman representing the “many” to the likes of Mary Magdalene, Joanna, and Susanna mentioned in Luke 8:1-3, Jesus consistently elevated and valued women. In doing so, He set a powerful example that challenges the narratives of marginalization that some of you may have often experienced.
- Jesus actively included women in His broad group of disciples, as stated in Matthew 12:49-50.
- Special women, named in Luke 8:1-3, followed and financially supported His ministry. Notably, these women are the ONLY named patrons of Jesus in the Gospels.
- More than seven women are mentioned to have been present with Jesus at His death and resurrection, including Mary, Mary Magdalene, Mary of Clopas, Joanna, Salome, and “many more” left unnamed.
- The Great Commission in Matthew 28 emphasizes that followers of Jesus are called to make disciples of all nations, explicitly including women.
A Central Role for Women in the Gospel Plan, Especially Jesus’ Female Disciples
Women have always held a central role in the Gospel plan and have been close to God’s heart as He moves and works. Women were the first to experience the incarnation and presence of God made flesh – Immanuel. Jesus’ female disciples were the last ones present with Him at His death, and again the first ones to witness His resurrection.
God’s powerful plan to be with His people through redemption required the willing participation of women. It is crucial not to let people discount the immense value God places on women in His kingdom and heart!
Jesus’ deliberate choice to include His female disciples in pivotal moments, entrust them with crucial messages, and appear to them first after His resurrection speaks volumes about the elevated status of women in His eyes.
References:
- Matthew 27:55, 61; 28:1
- Mark 15:40-41, 47; 16:1, 9
- Luke 8:2-3; 23:49, 55; 24:10
- John 19:25; 20:1, 15-18
Jesus' Female Disciples included:
Mary: The Mother of God
The most well known of Jesus’ female disciples, Mary was Jesus’ mother. She was a woman of profound faith. Even though she didn’t always know what to think of Jesus ministry and choices, she held God’s promises close to her heart.
Mary was born and raised in Nazareth. She had family in Judea (Elizabeth) and possibly Capernaum (if the wife of Zebedee was her sister). Likely, Joseph died sometime before Jesus began his public ministry, leaving Mary as a widow.
Socially widowhood left her vulnerable since a woman’s social standing was related to her male relatives. Fortunately, Mary had several sons who would have cared for her after Joseph’s death. As a good son honoring His mother, Jesus would have made sure her needs were adequately cared for. After Jesus’ death, her care falls to John son of Zebedee, who may have been her nephew – son of her sister.
- SOCIAL STATUS: Artisan Her social status depended on her father or husband’s.
- CLOTHING: Mary wore the woolen tunic and mantle common to peasants women, along with glass bangles.
- KEY PASSAGES: Matthew 1-2; Luke 2, John 19:25-27
Clothing:
Mary wears a dark coral tunic with greyish-blue stripes. Her mantle is a dark red with a pink notched-gamma pattern. I chose these colors out of the palette given to us from discovered textile fragments to reflect how artistic traditions through the centuries have depicted her in blue and red/pink. She wears her tunic in a simple wrap over one shoulder and her head. Her bracelets are designed to give the impression of being copper and blue glass. She could have worn earrings, but they are not visible behind her hair, which is loosely pulled back, framing her face.
ARCHEOLOGICAL SOURCES:
Textile fragments (IAA#: 2001-9061, 1995-9022, 1961-1386); Masada display tunic #3; Hammat Tiberias synagogue mosaic; Bracelets (IAA#: copper 2015-1154; black glass 2010-3188; blue glass 2015-434)
Salome (Possibly the wife of Zebedee and/or Jesus' aunt): Faithful Mother and Friend
Salome, the wife of Zebedee (mother to James & John), and the sister of Mary (Jesus mother) could be three different women, or three names for the same women. Both options have pros and cons and scholars don’t always agree. But we do know that she was central to Jesus’ female disciples.
I have chosen to go along with the traditional interpretation (though conjecture) encouraged by many commentators who place Salome (Mark 15:33-41) as the mother of the sons of Zebedee (Matthew 27:45-56), who was also Jesus’ mother’s sister (John 19:25).
This option sheds some light on why Jesus may have entrusted His mother to John as he was dying. If John was his cousin, it makes sense that he, the disciple whom Jesus loved, would be particularly suited to caring for Mary.
The Gospels show that Zebedee’s fishing business out of Capernaum was doing well enough for them to both own their own boat and hire employees. Salome likely used her family’s moderate income to help finance her son’s discipleship and Jesus’ ministry.
- OTHER NAMES: Wife of Zebedee, Mary’s Sister
- SOCIAL STATUS: Peasant
- CLOTHING: Since she is possibly the sister to Mary (Jesus’ mother), Salome’s clothing is similar in style and color.
- KEY PASSAGES: Matthew 20:20; 27-28; Mark 15-16; John 19-20
Clothing:
To show her link to Mary, Jesus’ mother, Salome’s clothing is similar in style and color.
She wears a red tunic with blue stripes, which was a common tunic color found around Israel. Her mantle is identical to Mary’s and is a dark red with pink notched-gamma design. Her bracelets are silver and bronze to indicate that her family was well off, though not necessarily wealthy.
Salome has dark grey hair loosely pulled away from her face. As the mother of James and John we expect her to be between 40 and 60 at the time she is following Jesus. I wanted to give a sense of her age, that she is not a young woman but old enough to be a grandmother.
ARCHEOLOGICAL SOURCES:
Textile fragments (IAA#: 1995-9022; 1961-1386); tunic wrap is inspired by the Hammat Tiberius synagogue mosaic; silver bracelet (IAA#: 2007-2270); bronze bracelet (IAA#: 1999-1543)
Mary Magdalene: Witness to the Resurrection
Little is known about Mary Magdalene one of the most famous of Jesus’ female disciples. She comes from the city of Magdala and Jesus cast seven demons from her (Luke 8:2-3). She followed Jesus in His travels and supported him financially, which indicates some level of wealth. Mary Magdalene was one of Jesus most faithful disciples and the only one mentioned being present at His death and after His resurrection in all four Gospels.
Magdala was the largest, most important city on the Sea of Galilee. They were known for their smoked fish which were exported to Roman markets around the known world. The town was wealthy, and though we know nothing of Mary’s family’s vocation, we can assume they were people of some wealth because of their place of residence and that she supported Jesus financially.
- SOCIAL STATUS: Unknown, though she was wealthy enough to support Jesus’ ministry.
- CLOTHING: Mary Magdalene is dressed in rich blue and green shades – deep colors denoting wealth.
- KEY PASSAGES: Luke 8:2; 24; Matthew 27-28, Mark 15-16; John 19-20
Clothing:
Mary Magdalene is dressed in rich blue and green shades – deep colors denoting wealth. The stripes on her tunic are tan and the notched-gammas on her mantle are a brilliant blue. She wears silver bangle and blue faience/frit bracelets. Her mantle is wrapped in the manner depicted in the Dura Europos paintings. She has loosely pulled back her hair, but her wavy curls struggle to stay secured under her head-covering.
ARCHEOLOGICAL SOURCES:
Textile fragments (IAA#: 490073; 490279); bracelet (IAA#: Silver 2007-2270; beads 1934-3149/1); Dura Europos paintings
Mary of Clopas (The Other Mary): Faithful in Ministry
Many scholars hold that Mary of Clopas (John 19:25) is the same as Mary the mother of James and Joses/Joseph (Matthew 27:56; Mark 15:40; 16:1; Luke 24:10) and the “other Mary” (Matthew 28:1). This is, as with many of these women, conjecture and something we will not know for sure this side of heaven.
Fortunately, any conjecture or confusion around her specific identity does not negate her faithfulness as one of Jesus’ female disciples.
Little is known about Mary or her Clopas. He could have been her husband, son, or father. We do not know what city they come from or what the profession of the family was, though likely they came from Galilee.
We DO know that this woman was extremely faithful to Jesus and is mentioned continually alongside Mary Magdalene in many of the Holy Week passages.
- OTHER NAMES: Mary mother of James and Jospeh/Joses, “the other Mary”
- SOCIAL STATUS: Peasant (?), though wealthy enough to support Jesus’ ministry.
- CLOTHING: Peasant clothing is simple accessible colors.
- KEY PASSAGES: Luke 24; Matthew 27-28, Mark 15-16; John 19-20
Clothing:
Since there is so little known about this woman, I have taken the artistic liberty to give her light-grey hair implying some age.
Her tunic is mossy green with blue stripes. Her tunic is in the popular tunic color, orange with purple notched-gamma design. She wraps her tunic as portrayed in the Dura Europos synagogue paintings. She wears glass bracelets in red and blue.
ARCHEOLOGICAL SOURCES:
Textile fragments (IAA#: 1995-9042, 1961-1355); mantle inspired by the Dura Europos paintings; bracelets (IAA#: red – 1992-1088; blue – 2015-434)
Joanna: Patron of Jesus' Ministry
Joanna is likely the most socially prominent of Jesus’ female disciples. Her husband, Chuza, was the household manager of Herod Antipas, who ruled over Galilee from 4 BC to 39 AD.
Herod Antipas lived in Tiberias when in Galilee and ruled in a conscientious albeit passive way. His reign brought some wealth and stability to the province, allowing fishing villages and merchants to flourish.
Because of her social status, Joanna would have been able to travel on her own without censure. She had access to her husband’s wealth and used it as a patron of Jesus, supporting His ministry while serving with Him. This support of Jesus could have come at political and social risk to her husband.
There is a conjecture that Joanna is the same as Junia mentioned by Paul in Romans 16:7 after being divorced by Chuza and remarried to Andronicus. But we do not know for certain. Either way, she was a close follower of Jesus and loved Him well till He ascended back into Heaven at great risk and sacrifice to herself.
- SOCIAL STATUS: Retainer – Joanna was married to the household manager for Herod Antipas.
- CLOTHING: She is dressed as a wealthy Roman woman might have dressed.
- KEY PASSAGES: Luke 8:3; 24:10
As the wife of Herod’s household manager, Joanna would have had access to some of the latest fashions and wealth. Thereby, she is dressed in clothes that resemble Roman garments.
She wears a linen under-tunic, the sleeves are held together with gold buttons. This undergarment is covered by a green strapped tunic, over which she wears an elegant teal and orange mantle embroidered with gold thread. Her hair is styled according to Roman custom with curls framing her face and contained by a gold-laced hairnet.
As a God-fearing woman, she drapes her mantle over her head when in public. Her jewelry is made from beautiful gold. Though she may have donated much of her wealth to Jesus’ ministry, I have left her with some jewelry as a visual symbol of her status, wealth, and patronage.
ARCHEOLOGICAL SOURCES:
Textile fragments (IAA#: 490073); necklace (MET#: 95.16.13); mantle fragment found at Masada; statue of Empress Livia inspires her sleeves, mantle, and tunic; Female Painter fresco inspires the colors of her garments; and Sapphos fresco provided her hairstyle.
Susanna: A Woman of Faithful Devotion
Every Gospel specifies that there were “many more women” with Jesus at his death and at the tomb. Susanna could have been one of these.
Luke mentions that she is one of Jesus’ female disciples and patrons who followed Him from Galilee (Luke 8:2-3).
We know nothing more of Susanna than that she was healed by Jesus and thereafter followed Him supporting His ministry.
- SOCIAL STATUS: Unknown, though she was wealthy enough to support Jesus’ ministry.
- CLOTHING: Dressed in clothes that are finer and more expensive than the average peasant’s. Perhaps like a merchant’s wife.
- KEY PASSAGES: Luke 8:2-3
Clothing:
I have also portrayed Susanna as a beautiful woman of advanced age and some significant wealth.
I imagine her as a wealthy merchant’s wife who has adopted a fashionable Roman hairstyle.
Her tunic is copied from a tunic fragment found at Masada – pink with black and burgundy stripes. The mantle is a contrasting green playing to the ancients’ love for contrasting colors in clothing.
She wears a separate navy colored headscarf, perhaps her husband in my thoughts was a dealer of fabric and so could afford such a luxury. Her earrings and one of her bracelets are gold, the other bracelet is bronze.
ARCHEOLGOICAL SOURCES:
Textile fragments (IAA#: 2001-9061; 2002-9042); wrap copies the Empress Faustina statue; colors inspired by the Female Painter fresco; hair copied from the Sapphos fresco.
Martha: Close Friend of Jesus
Martha gives one of the most clear declarations of Jesus’ messiahship in John 11. She was a woman of profound faith, who Jesus loved dearly.
She is not included in the list of Jesus’ female disciples from Galilee. But she was considered His friend and often hosted Jesus and His traveling followers in her home. She may have been another patron of His ministry and served Him every time He visited.
Martha was a theologically grounded woman who understood the current theories of the resurrection (John 11:24). She boldly confronted Jesus after her brother’s death and was one of the first to proclaim that Jesus was “the Christ, the Son of God, who comes into the world.” (John 11:27).
- SOCIAL STATUS: Peasant (?)
- CLOTHING: Peasant women’s clothing
- KEY PASSAGES: Luke 10; John 11-12
Clothing:
Martha wears bright colored clothing. The teal/green colored mantel reveals her family may have had at least a small amount of wealth. Her tunic is a contrasting orange color to play up the beauty and richness of both fabrics.
ARCHEOLOGICAL SOURCES:
Textile fragments (IAA#: 490272, 2001-9061, 490073, & #4 @ Masada); bracelet (IAA#: Copper 2015-1154; beads 2013-226/2); Dura Europos paintings
Mary of Bethany: Anointer of Jesus
Mary’s simple faith and profound gift to Jesus stood in stark contrast to the confusion and unbelief of the male disciples. Mary understood what others seemed to miss, even though Jesus had told them directly multiple times. She was listening, hearing, understanding, and acting. When she anointed Jesus right before His death, He recognized that she was preparing Him for burial and that she understood what He was about.
Mary was a rapt learner who intentionally set aside time and energy to be near Jesus and absorb His words.
- SOCIAL STATUS: Peasant (?)
- CLOTHING: Peasant women’s clothing
- KEY PASSAGES: Luke 10; John 11-12
Clothing:
She wears peasant clothes appropriate for a woman of modest to wealthy means. Her mantle is wrapped over one shoulder as was common in that day. And she is depicted with some of her hair loose to remind us of her anointing of Jesus.
ARCHEOLOGICAL SOURCES:
Textile fragments (IAA#:2001-9061, 490077); bracelet (IAA#: Copper 2015-1154; beads 1934-3149/1); Dura Europos paintings
Unnamed Woman: Echoes of the Every-Woman
Our last woman I have purposely left unnamed.
She represents all the “many” women who followed Jesus and stayed with Him at His death. She could also be staged as the wife of Cleopas* on the Emmaus road. And could thereby be the second unnamed disciple in that encounter with Jesus after His resurrection – yet again continuing Jesus’ pattern of appearing to women.
- SOCIAL STATUS: Peasant
- CLOTHING: These are most common tunic and mantle colors for our unnamed woman to give a sense of what the “every-woman” might have looked like and worn in the 1st Century.
- KEY PASSAGES: Luke 8:2-3; Mark 15; Luke 12
Clothing:
I have purposely chosen the most common tunic and mantle colors for our unnamed woman to give a sense of what the “every-woman” might have looked like and worn in the 1st Century.
Her red tunic has black stripes and her orange mantle is decorated with a purple notched gamma. She pulls her hair back into a strong braid down her back and wears bronze earrings alongside her copper and glass bracelets.
ARCHAEOLOGICAL SOURCES:
Textile fragments (IAA#: 1961-1387, 1961-1355, 490275, 490276, 1995-9044); mantle inspired by the Dura Europos synagogue paintings; earrings (IAA#: 2014-1858), bracelets (IAA#: copper 2015-1154; black glass 2010-3188; blue glass 2015-434)
Encouragement for Today: Embracing Jesus’ Love
As we reflect on the lives of Jesus’ female disciples, it’s crucial for our readers to understand that Jesus’ inclusive love transcends time.
In learning about these women, we are reminded of our own worth, value, and importance in the eyes of our Savior.
The unnamed disciple stands as a beacon of hope, encouraging us to embrace the transformative love that Jesus extends to each one of us.
Bibliography for Jesus’ Female Disciples
George R. Beasley-Murray, John, vol. 36, Word Biblical Commentary (Dallas: Word, Incorporated, 1999), 348.
Jerry Bowyer, “Jesus Was A Highly Skilled Entrepreneur, Not A Poor Peasant” on the Faith Driven Entrepreneur website, 6/5/19, https://www.faithdrivenentrepreneur.org/blog/2019/6/5/jesus-was-a-highly-skilled-entrepreneur-not-a-poor-peasant (Accessed 3/4/22) [Webpage]
—– “How Were Carpenters LIke Jesus Viewed by Other Classes?” https://finance.townhall.com/columnists/jerrybowyer/2018/07/12/how-were-carpenters-like-jesus-viewed-by-other-classes-n2499712 (Published 7/12/18; Accessed 12/13/20)
D. A. Carson, The Gospel according to John, The Pillar New Testament Commentary (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans, 1991), 616
Sakari Hakkinen, “Poverty in the first-centry Galilee,” HTS Teologiese Studies/HTS Theological Studies 72(4), a3398. (2016) http://dx.doi. org/10.4102/hts.v72i4.3398 [Accessed 3/23/22] http://www.scielo.org.za/pdf/hts/v72n4/46.pdf
Jordan K. Monson, “The Stonemason the Builders Rejected,” Christianity Today, Dec 2021: 38-43
- repeated > “My Boss is a Jewish Construction Worker: Our popular imaging of Christ as a woodworking obscures a richer story,” christianitytoday.com website, {published 11/22/2021; accessed 3/23/22}, https://www.christianitytoday.com/ct/2021/december/jewish-construction-worker-jesus-vocation-profession-stone.html [Website – Paywall]
- Summarized > Kermit Zarley, “Was Jesus a Carpenter or a Stonemason?” Pathos website, [Published December 6, 2021], https://www.patheos.com/blogs/kermitzarleyblog/2021/12/was-jesus-a-carpenter-or-a-stonemason/ [Website]
Leon Morris, The Gospel according to John, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1995), 717
Marg Mowczko, “Junia: The Jewish Woman who was Imprisoned with Paul,” on Marg Mowczko: Exploring the biblical theology of Christian egalitarianism webpage, 6/10/2018, https://margmowczko.com/junia-jewish-woman-imprisoned/ (Accessed 3/4/22) [Scholarly Webpage]
——–“Salome: Follower of Jesus and Myrrh Bearer,” on Marg Mowczko: Exploring the biblical theology of Christian egalitarianism webpage, 7/30/2021, https://margmowczko.com/salome-follower-of-jesus-myrrh-bearer/ (Accessed 3/4/22) [Scholarly Webpage]
Ben-Zion Rosenfeld and Hain Perlmutter, “The Social Context of Craftsmen in Roman Palestine: 70-250 CE,” Journal Asiatique 303.1 (2015): 87-100 [Journal article – EBSCO]
Anthony J. Saldarini, Pharisees, Scribes and Sadducees in Palestinian Society: A Sociological Approach (1988) as summarized on Ex Libris website https://exlibris1.wordpress.com/2014/12/09/saldarini-pharisees-scribes-and-sadducees-in-palestinian-society-a-sociological-approach-1988/ [Accessed 3/23/22]
Ben Witherington III, “Joanna: Apostle of the Lord–or Jailbait?,” Biblical Archaeology Review 21:2, Spring 2005, https://www.baslibrary.org/bible-review/21/2/2 (Accessed 3/4/22) [Online Journal- Paywall]
