The Gospel of Luke portrays Jesus as the King of kings and the Lord of lords. He is the long awaited Messiah who has come to set His people free from the captivity of sin. As such, one might expect many things from Jesus just as those who lived among Him two thousand years ago did. He was not the type of king the Jews had anticipated however. He said and did many things which were contrary to what a true "king" would say and do. Consequently, many fell away from following Him, while others betrayed Him. Ultimately Jesus was killed for His claims to be the Messiah and for all the things He did which were contrary to Jewish customs (i.e. healing people on the Sabbath, forgiving sins, etc). He brought an entirely different system of government and justice to Palestine (and to the world), and He treated people who were different (tax collectors, women, and Gentiles) with respect and love. He showed no favoritism, and He offered the Kingdom of God to all who would obey His teachings -- not just to those pious Jews and God-fearers who were present in His day.

One of the most unusual groups of people that Jesus paid special attention to, according to Luke, was women. The rabbis regarded it as sin to teach a woman. Luke brings out something of the importance of womankind with the time he takes to explain Jesus' behavior with them. In a day and time when women were regarded as mere property Jesus treated them as royalty. In many instances during the first century AD men would divorce their wives, and use the Law of Moses to justify their actions. Jesus addressed this issue and set the record straight (Matthew 5:31-32; 19:3-12; Mark 10:2; Luke 16:18). However, many men were divorcing their wives and even having their wives put to death for the smallest of provocation's, just as they did with both slaves and animals as well. In Isaiah 3:12 and 19:16 the word woman is used to describe a weak and powerless man, but Luke records Jesus' actions regarding women in a much more favorable light.

In the Book of Genesis a proper understanding of women is given. God created both male and female, and He created them in His image (Genesis 1:27; 5:2). Both were created in God's image, and both were given the responsibility of exercising authority over God's creation. The man was created before the woman -- but because the man was incomplete without the woman God created the woman. She was "a helper comparable to him" (Genesis 2:18,20). Just because the woman is described as a "helper", however, does not mean that she is inferior to man. The same Hebrew word translated as "helper" is also used of God in His relationship to Israel (Psalms 33:20; 70:5).

The culture that developed around the Israelites in ancient times did not always have this perspective of a woman. Certain Old Testament passages tend to reflect an attitude that a woman was little more than a thing and that she should be entirely subordinate to man. This tendency became pronounced before the coming of Christ. Even one of the Jewish prayers that dated from that era declared, "I thank Thee that I am not a woman."

The humanity and compassion of Jesus are continually stressed in Luke's Gospel. From the outset Luke gives much importance to women by including them in two very important passages. He includes the account of John the Baptist and how he was miraculously conceived in Elizabeth's old age, and he includes Jesus' conception through the Holy Spirit to a virgin named Mary. In the case of Elizabeth, Luke points out that not only was her husband Zechariah from the priestly line, but she was as well (Luke 1:5). This is something worth noting because traditionally men were the ones whom ancestry was traced. Here, Elizabeth is included and regarded as very worthy to do so given that she too is from the priestly line. As the account goes, God sent his messenger-angel Gabriel to Zechariah to inform him that he would have a son who would prepare the way for the Messiah.

Elizabeth then became pregnant, went into seclusion, and praised God for taking away her disgrace of having no children. God must have spoken to Elizabeth as well because when the child was born she named him John -- the very name God had told Zechariah to name the child. The miracle of it all is that Zechariah was mute due to his questioning of Gabriel at the time of his appearance in the Temple, so Elizabeth had no natural reason to name the boy John.

The next event in Luke's account concerns the same angel, Gabriel, who now goes to a woman who is pledged to be married to a man named Joseph. She is a virgin. The angel tells her that she will give birth to the Son of God, and she will conceive this child through the Holy Spirit since she is a virgin. Even the angel calls her "favored one" (1:28) -- and this from one who "stands in the presence of God" (1:19). Mary responds in a manner worthy of Luke's recording: "I am the Lord's servant; may it be to me as you say" (1:38).

Luke records that Mary then goes to visit her relative, Elizabeth, to see the wonderful thing God has done in her life. Upon hearing Mary's voice Elizabeth tells her that the baby within her womb leaped for joy. She calls Mary, "blessed by God above all other women" (1:42). Mary responds to all that God is doing in a manner that only men are given praise for due to their eloquence of speech. This song of praise which Mary speaks is recorded by Luke, and it gives great insight into the type of woman Mary actually was -- giving credence to that which Elizabeth had previously said concerning her.

This song of praise which Mary sings to the Lord consists almost entirely of Old Testament allusions and quotations. Mary praised God, called Him "my savior", and spoke of His faithfulness, power, holiness, and mercy. She gives praise to God for His special favor on Israel because, through the child she was to bear, God was being merciful to Abraham and his descendants. Mary appears to be aware that her child was to be a fulfillment of the covenant promises to Abraham and his people.

This account of Mary and Elizabeth is not recorded in the other Gospels. Luke seems to be filling in some of the gaps from the other gospel accounts that existed in his time, and he makes it a point to show how significant these women are. Furthermore, Luke shows that women, though treated in a less than humane manner on most occasions in that culture, are most important and might very well have been much further along spiritually than many men at that time.

Luke tells an interesting story about a woman named Anna who lived in the Temple and stayed there day and night. She was an eight-four year old widow who worshipped God with fasting and prayer. On the day that the baby Jesus came to be circumcised in the Temple a man named Simeon, whom God had informed would see the Messiah before he died, came and blessed the child. Anna was also there. After Simeon had prophesied concerning the child Anna began praising God. She told everyone that the Kingdom of God had come upon them because the promised King had come to deliver Jerusalem.

Luke, in keeping with his detailed explanation of the life of Jesus, is the only Gospel writer to include this account. This godly woman from the prophetic tradition begins to do all that God has told her to do, and she does it immediately. The word about Jesus was likely known throughout the entire city due to Anna's proclamation about Jesus. She may very well have been the first to spread the good news about Jesus since Simeon's proclamation did not seem to be a public one to the entire city. Without Anna's inclusion here, the reader is left wondering if anyone actually knew what wonderful event had just taken place. Surely, Luke's inclusion of Anna here is of utmost importance.

In Luke 3:23-38, Luke may very well have been tracing the genealogy of Jesus through the line of Mary. It is true that Joseph, Jesus' earthly father, was from the line of Judah, thus, making it legitimate for him to be Jesus' father. But, just as was the case with Zechariah and Elizabeth being from the priestly line, Luke seems to point out here that both Joseph and Mary are also from the line of Judah and David -- qualifying them both to be the parents of the Messiah. This genealogy may very well reflect Mary's line of ancestry, in which case it would give greater importance to Mary's life than that which was normal during that time period. Regardless of whether or not this is true, it is important to note an important aspect of the theology Luke expressed in his genealogy. He related Jesus not only to Abraham but all the way back to Adam and to God. This is an indication of the universal offer of salvation, which is common to his Gospel -- that Jesus came to save all people -- Gentiles as well as the nation of Israel.

In Luke 4:38-39 Luke records the healing of Peter's mother-in-law. This is another short account of a woman in the Gospel account on whom Jesus had compassion. She had a high fever, and everyone was begging Jesus to heal her. Whatever His motives were (to increase the faith of Peter, the crowds, etc.) Luke still includes the story in order to show that Jesus did not show favoritism and that women were as important to Him as men. He healed the woman, and the account becomes a great microcosm of what the Christian life is for those who have been saved. Immediately upon being healed the woman gets up and serves Jesus by preparing a meal. She was not trying to gain her health -- she had already been made well. Now she was just showing her gratitude by serving her Savior out of gratitude.

In the account found in Luke 7:37 there is a climax in how Jesus regarded women in His culture and how Luke chose to portray this behavior. As Jesus is sitting in the home of a pious Pharisee, an immoral woman (most likely a prostitute) comes in and begins to weep at His feet. Her tears work to wash Jesus' feet, and she dries them with her hair. What's more, she poured expensive perfume on his feet and so angered the men who were sitting nearby. Jesus did not rebuke her for who she was. Instead He praised her for her humble attitude, forgave her sins, sent her away telling her that she had been saved by her faith in Him, and pronounced peace on her life.

In chapter eight Luke makes it clear that the twelve men whom Jesus had appointed as apostles were not the only ones who followed Him. He says that some women also followed Him as well. These women actually supported this band of men out of their own means. The women's support of Jesus and the Twelve exemplifies the Hellenistic ideal of sharing goods. Description of the women's prior maladies calls attention to the benefits of Jesus' ministry to women. Jesus did not see His ministry as belonging to men only, nor was He too proud to accept what the women had to offer. Instead, Jesus allowed them to follow Him and His disciples and be a part of His ministry concerning the Kingdom of God. It was these people that Jesus considered to be His mother, brothers, and sisters as evidenced by what he says in chapter eight, verse 21.

In chapter eight, verses 43-48, Jesus has an encounter with an unclean woman. This woman was unclean because she had been hemorrhaging for twelve years. Apparently she knew exactly who Jesus was. While the crowds were surrounding Jesus her desire was only to touch Him. Perhaps she did not feel worthy to speak to Jesus and may very well have thought too little of herself to make any kind of commotion. She touched Jesus' cloak, and He felt the power go from him. As He quieted the crowds He singled out the woman in order to make an example of her. He called her "daughter" implying that He was her father -- a subtle reminder that He is Father of all. Then He told her that her faith had healed her, and He pronounced peace on her life. Luke's inclusion here of this woman should not be taken lightly. Jesus treated this woman, his own child, with respect and dignity -- something that most women had never heard of in that culture.

In chapter 10:38-41 Luke records the account of Mary and Martha -- two sisters who had the privilege of having Jesus over for dinner. Luke's account depicts Jesus as a loving father of these two women. While Mary sat at Jesus' feet her sister Martha became flustered at all that she had to do. In her frustration she requested that Jesus tell Mary to help her with all that she is doing, but Jesus tells her that Mary is doing what is right -- worshipping Him. In this account Jesus is seen as a man who is loved by women and respected by women. It becomes apparent that they did not see Him as a man who belittled them or thought of them in terms of slaves. On the contrary, Jesus shows the utmost respect and concern for the women who followed Him -- and those who did not (John 7:53-8:11). Even His tone of voice can almost be heard as he tells Martha, "My dear Martha, you are so upset over all these details! There is really only one thing worth being concerned about. Mary has discovered it -- and I won't take it away" (10:41-42).

Later, in chapter 13, Luke tells about Jesus healing on the Sabbath day. This is no ordinary healing, it is the healing of a woman who has been crippled by an evil spirit. Jesus does not rebuke her for her sins, rather, He heals her without even being asked. In doing this Jesus shows that it is justifiable to do good on the Sabbath -- even the healing of a woman caught in the bondage of an evil spirit. He calls her "dear woman", and He shows his power over that of Satan by freeing her from Satan's grips.

Luke gives other accounts of Jesus and women. In chapter 18 he tells the story of how a persistent woman received justice from an ungodly judge. In chapter 21 he uses the example of the poor widow who gave all that she had to the Temple offering. In each case Jesus singles out a woman, usually a poor and destitute woman, and exalts her for her faith among a faithless society. He could have used men as examples -- and He did, but He chose not to ignore women. He often singled them out as being above the pious male Pharisees and scribes.

In the end, those who seemed to have the most faith were the women in the Gospel accounts. They were always present, and they were always faithful. Jesus knew this, and Luke recognized this. As a final testimony of how significant women were in the life of Jesus, Luke records that it was the women who first came to the tomb three days after Jesus had been buried. Their motives were to anoint the body while in the tomb early on the first day of the week. What they found was a risen Savior. It was the women whom Jesus appeared to first, and it was the women who believed what had happened first. Even Peter and John did not understand what had happened after going to the empty tomb. Jesus' life and teachings caused the women who followed Him to be changed forever. They were the first to proclaim Him King (Anna) and the first to attest to His resurrection. Had Jesus treated them the way the men of that day treated women it is most likely that they would never have followed Him, supported Him, or proclaimed Him King of kings.

The apostle Paul wrote, "There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus" <Gal. 3:28>. Paul was stating a general principle that men and women were equal, just as the slave is equal to his master in the sight of God. In the same manner, Paul requested the women to be submissive to their husbands -- to preserve order within the church and to be a witness to outsiders. This was not a testimony to rank but rather a teaching about roles. For Paul also says that Jesus is in submission to the Father, and it is clear that one is not greater than the other. The same is true with men and women, and Paul teaches that very doctrine.

Some of the finest leaders in Israel were women, in spite of the fact that the culture was male-dominated. Military victories were sometimes won because of the courage of one woman (Judges 4--5; 9:54; Esther 4:16). God revealed His Word through prophetesses (Judges 4:4; Luke 2:36; Acts 21:9). God used Priscilla and her husband Aquila to explain "the way of God more accurately" to Apollos the preacher (Acts 18:26). The heroes of faith mentioned in Hebrews 11 include Sarah, Moses' mother, and Rahab the harlot. If Jesus considered women important in His ministry and important as a creation from God then the church itself must do the same -- no matter what a given culture says or teaches.

Carson, D.A., Moo, D.J, & Morris, L. 1992. An Introduction to the New Testament. Zondervan Publishing House: Grand Rapids, pp. 111-134.

Gundry, R.H., 1994. A Survey of the New Testament. Zondervan Publishing House: Grand Rapids, pp. 205-251.

MacArthur, J. 1985. The MacArthur New Testament Commentary: Matthew. Moody Bible Institute: Chicago, p. 188.

Martin, J.A., 1985. The Bible Knowledge Commentary. Victor Books: USA, Canada, and England, pp. 199-265.

Nelson's Illustrated Bible Dictionary, 1986. "Woman." Thomas Nelson Publishers.