Luke 8:3Meaning & Commentary from the Church Fathers

This total renunciation, born of love and gratitude, not only intensified her affection for the Lord but also fortified it, so much so that neither the tremors of Golgotha, nor the obscuring of the sun, nor the deeper darkness that enveloped the earth when the Sun of righteousness was extinguished on the cross could diminish it.

She witnessed the crucifixion of Jesus (John 19:25; Mark 15:40; Matthew 27:56), was present at His burial (Matthew 27:61; Mark 15:47), and was the first to encounter the resurrected Christ (John 20:14-17; Mark 16:9). The Gospels succinctly capture her background: Mary, called Magdalene, from whom seven demons had departed; on the first day of the week, Jesus appeared first to Mary Magdalene, from whom He had cast out seven demons (Mark 16:9). Blessed Theophylact indicates that the number seven in Scripture often denotes magnitude; thus, the Evangelists’ mention of Jesus casting out seven demons from Mary should be interpreted as Him expelling many demons from her. This interpretation may also contrast the seven demons with seven virtuous spirits (Commentary on the Gospel of Mark). If one accepts the first interpretation, it would imply that Mary Magdalene was a woman possessed by demons, a notion that conflicts with her established tradition. However, adhering to the latter explanation from Blessed Theophylact suggests that Mary Magdalene was indeed a woman of ill repute prior to her transformation. This characterization aligns with the tradition that she was a sinner who anointed Jesus' feet with perfume in Simon the Pharisee's house. Originating from Magdala, a town located on the western shore of the Sea of Galilee or Lake Gennesaret, Mary and these other women supported Jesus and His disciples with their resources. Jesus, having lived in poverty and earning a living through carpentry before beginning His ministry, was no longer able to engage in this work; having left everything behind to follow Him, the apostles also required material support.

The names of some of these women are noted by the evangelists as a testament to their loving support; however, the names of their husbands, aside from the twelve apostles, are not mentioned. At this time, there was a notable surge of religious fervor among Jewish women, leading even some Pharisees to become ardent admirers (Josephus, Antiquities 17:2,4; 18:1,3; 13:10,6). It is no wonder, then, that these women harbored such devotion towards Christ. His pure spirit, respectful treatment of women, His assertion of equality before God for all, and His call for women to actively spread the new kingdom all motivated these godly women to follow Him. This kind of devotion to spiritual leaders was commonly accepted among the populace, and no one, not even Christ's adversaries, criticized them for their service. Among the earliest mothers of the newborn church of Christ, five are distinctly recognized. They include Mary of Magdala, from whom He expelled seven demons; Joanna, the wife of Chuza, who managed Herod Antipas's household in Tiberias; Susanna, known only by name; Mary, mother of James the less and Josiah, and Cleopas's wife; and Salome, mother of James and John, who was married to Zebedee. The foremost among them is Mary Magdalene, who was healed by Christ and is often identified with the penitent woman honored by Christ in the home of Simon the Pharisee. She originated from the village of Magdala or Migdala, located five kilometers north of Tiberias, near the Sea of Galilee. Today, a few modest huts comprise the village of El-Mejdel, which now bears scant resemblance to the thriving area where Christ once lived. The identity of Mary remains somewhat obscure, but later legends have forever linked her to the place now sacred to her and her transformation through Christ's salvation. This circle of Christ's followers was particularly noteworthy for breaking free from the confines of legalistic traditions prevalent during a time when such rituals dominated religious expression. This spiritual liberation drew criticisms towards Christ, similar to how early Christians were accused by pagans lacking temple sacrifices (Minucius Felix, Octavius 10:8). It is reasonable to assume that Christ and His followers stood apart in their dress, lifestyle, and customs compared to the religious teachers of the time (Keim, Jesus von Nazareth 2, 281). Like other Jews, they wore simple garments, specifically a chiton and a tallit, but it is unlikely that they followed the Pharisaic emphasis on the exaggerated tassels that the scribes and Pharisees favored (Matthew 23:5). Likewise, it is challenging to envision Christ or His chosen apostles observing the superstitious practices associated with phylacteries, which were long leather boxes secured to the arm and forehead during prayer. The extensive regulations surrounding their use indicate a mechanical approach to prayer that would not align with Christ's observances. This does not imply that Christ disregarded His appearance; rather, He engaged in practices such as anointing His head with oil or washing His feet upon arrival (Matthew 6:16, Matthew 26:6-7, Luke 7:44). While He did not adhere to the stringent dining restrictions of the Pharisees, He welcomed food such as wine and bread (Matthew 11:19, Luke 24:42, John 21:13) during meals at Peter's house and accepted invitations to dine with others. He embodied hospitality and participated in the customary exchanges of greetings, including washing and anointing guests (Matthew 8:15, Matthew 9:10, Matthew 26:6, Luke 7:36, Luke 10:40, Luke 11:37, Luke 14:1, Mark 14:3). In contrast to the Pharisees, who rigorously fasted on certain days, Christ was criticized for partaking of meals and drinks (Matthew 11:19, Matthew 23:6, 25). However, this manner of living was not the norm for Him; instead, He utilized His freedom within the New Covenant to highlight the rigid and lifeless righteousness of the Pharisees, all while acknowledging John the Baptist’s humble attire. He also instilled a sense of moderation in His disciples concerning their conduct and possessions (Matthew 11:8). A defining aspect of Christ's teaching was His ability to elevate simple aspects of life, transforming even mundane moments into profound experiences. Meals taken together provided opportunities for deep spiritual sharing and teachings, not only to His closest followers but also to anyone who, following Eastern customs, might be present (Matthew 9:10, Luke 22:14). As the beloved leader of the apostles, He would offer thanks before meals, which typically consisted of bread and wine shared among those in attendance. Conversations during these times allowed for reflection on daily events, with each person's contributions acknowledged with gentle rebuke, praise, or counsel, reinforcing their collective faith, hope, and love. The cherished memories formed during these gatherings remained imprinted on the disciples' hearts, inspiring them to reenact these moments daily during shared meals. The combination of His noble presence and genuine humility, which created an atmosphere of peace after a day's burdens, enhanced their longing for His return or their desire to share in His fellowship eternally. However, this intimate domestic life lacked any semblance of communal living, as there is no evidence that the property of Christ's disciples was pooled into a common fund. While they left their former lives behind, they did not liquidate their possessions to contribute to a shared treasury (Matthew 19:27; cf. Matthew 19:21). Some retained private means, and the supportive women also had their own belongings (Luke 8:3). When Christ paid the temple tax for Himself, He did not extend this obligation to His disciples, making it clear that payment was their responsibility. Freewill gifts sufficed for meeting ordinary needs, and Christ refrained from accepting financial aid from His followers, despite it being customary for rabbis to solicit support from their disciples. He instructed, "freely you have received, freely give" (Matthew 10:8). He declined monetary gifts from the masses and did not permit His disciples to collect alms, distinguishing Himself and His followers from those who begged (Luke 22:35, Matthew 10:9, Matthew 17:27, Matthew 26:9, John 13:29). During His time with His disciples, His absences were brief, typically only when called upon to heal or invited to partake in meals. He occasionally desired solitude for prayer among the mountains or in His dwelling, yet He was always welcomed back with affection (Matthew 26:49). When necessary to travel or embark by boat, He instructed His disciples to prepare accordingly, whether traversing land or navigating across the lake (Matthew 8:18, Matthew 16:5-7). He traveled by foot and expressed gratitude for simple provisions such as water or bread obtained at a village (Matthew 10:42, Mark 6:36). At times, He sauntered alongside His disciples, allowing them moments of private discussion while providing insights or gentle rebukes when necessary (Matthew 16:6, Matthew 18:1, Matthew 20:24, Mark 10:32). When seeking shelter for the night, He would often send a disciple ahead or await an invitation, with His followers accepting hospitality wherever offered (Matthew 21:1, Matthew 10:11). Variations in hospitality were evident, ranging from simplicity in a prophet's home to the attentive and humble service found in Mary and Martha’s abode at Bethany. Wherever He was welcomed, He would enter with a blessing; unlike the Pharisees, He did not inquire about ceremonial cleanliness (Matthew 10:11, 14). While He was generally met with joy, there were instances of inhospitable reception prompting Him to venture elsewhere. Occasionally, He endured rejection in silence, but when faced with blatant disregard, He would shake the dust from His feet as a judgment upon the unwelcoming towns. He exhibited meekness when possible, yet He was equally willing to uphold the truth with firmness when circumstances demanded it, demonstrating both compassion and severity.