Women in Mark’s Gospel

One of the distinctive features of the Gospel of Mark is its treatment of female characters. Stories involving women appear throughout the Gospel, but as the narrative progresses, female characters become increasingly important. Their faith and insight provide a counterpoint to some of the failures of the male followers of Jesus.

Jesus’ second miracle in the Gospel—and His first healing—is the cure of Peter’s mother-in-law (Mark 1:30–31). In this account, Jesus takes the woman’s hand and raises her from her bed. The Greek verb used here (egeirō) is also used for Jesus’ resurrection. She then serves Jesus and His first four disciples a meal. The same Greek word used to describe her service (diakoneō) appears earlier in the Gospel to describe the angels ministering to Jesus in the wilderness (Mark 1:13). It also appears later in the narrative to describe the Son of Man as one who came not to be served, but to serve (Mark 10:45). While the story recounts the restoration of a woman to ordinary life, its particular vocabulary links her experience to that of Christ.

Jesus’ own mother appears for the first time—along with His sisters in some manuscripts—in a story that depicts her as failing to understand her son (Mark 3:21, 31–35). This story shows how the advent of the kingdom of God redefines all things, even the social unit of the family. The reputation of Jesus’ mother, brothers, and sisters is not improved by the reference to them in the account of Jesus’ rejection at Nazareth (Mark 6:1–6). There, the Mary identified as the mother of James and Joses is likely meant to be the mother of Jesus (Mark 6:3), although the wording does not emphasize that relationship. She is one of the women who witnesses the death and burial of Jesus after the male disciples have fled (Mark 15:41, 47). She is also one of the three women who find the tomb empty and receive the announcement of Jesus’ resurrection (Mark 16:1–8).

In some of the healings of women, the request for help comes through men, as would be expected at the time. But many of the women in Mark’s Gospel act on their own. The woman suffering from hemorrhages demonstrates faith through action. In spite of the ritual pollution associated with blood, she touches Jesus’ garment who responds by telling her that her faith has made her well (sōzō in Greek)—using a Greek term which can also mean that her faith has saved her (Mark 5:25–34).

While Herodias and her daughter play a negative role in Mark’s Gospel (Mark 6:17–28), most female characters play a positive role. The Syrophoenician woman not only approaches Jesus on her own—she is the only figure in the Gospel of Mark to successfully challenge Jesus’ words (Mark 7:24–30). In spite of her Gentile identity, she understands that the kingdom of God is meant for all people. In Mark 12:41–44, a poor widow is praised for her devotion to God. Despite her social status, she receives greater esteem than the rich because of her offering. When the woman at Bethany anoints Jesus (Mark 14:3–9), Jesus interprets her action as anointing his body for burial, an implicit recognition of His identity as Messiah. Although the story does not present the woman’s thoughts, her gesture reflects the closest human understanding of Jesus’ identity and mission before His death. Her action follows the repeated failure of the male disciples to understand Jesus’ teachings regarding the Messiah.

Women play a particularly important role in the narrative following Jesus’ death. A group of women, three of whom the text names, witness the death of Jesus even though the male disciples have fled—women that have followed and served Him from the beginning (Mark 15:40–41). Two of them witness Jesus’ burial as well (Mark 15:47). The two Marys and Salome visit the tomb and find it empty. The original version of the Gospel ends with the announcement of Jesus’ resurrection to these three women (Mark 16:1–8). Even though the women flee from the tomb, they have followed Jesus farther than any of the male disciples.

The Gospel of Mark indicates that the kingdom of God redefines everything—even gender roles. Unlike the view of the patriarchal society of the time, women are shown to be equal to men as followers of Jesus. The Gospel presents them as rendering service to Christ, and in this way imitating the Son of Man (Mark 10:45). Mark’s treatment of female characters demonstrates the broad inclusiveness of the kingdom of God.

Robert F. Stoops, Jr.