Luke 8:1-3 says, “Soon afterwards [Jesus] went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. The twelve were with him, as well as some women who had been cured of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Herod’s steward Chuza, and Susanna, and many others, who provided for them out of their resources.” Mark 14:41 also says that the women at the cross were among those who followed Jesus and provided for him. Mary Magdalene is one of those women. Mark and the other Gospel writers use “follow” over 75 times to show that following Jesus means being a disciple of Christ. The twelve weren’t the only disciples who followed Jesus as he traveled through Galilee and Judah teaching, healing, and proclaiming the coming of the kingdom of God. There were also a group of women who followed and witnessed Christ’s miracles and preaching throughout the region.

These women also “provided for them out of their resources.” “Provided” or diakoneo means “to serve, wait on, minister to as deacon,” and it was used in the early Christian community to describe “eucharistic table service and proclamation of the word” (Jane Schaberg, Women’s Bible Commentary, 376). These women supported and served Christ throughout his earthly ministry. They too were in service to the kingdom along with Jesus and the twelve.

Mary Magdalene “was a prominent disciple of Jesus who followed him in Galilee and to Jerusalem. She is always listed first in groups of named female disciples” (The Dictionary of Jesus and the Gospels, 884). Mary was one of the women Luke named in chapter 8 as, not only following Jesus, but serving him from her own means. She stood at the cross with the other woman and saw where Jesus was buried. She was the first to see the Risen Christ. She became known as the apostle of the apostles.

In all the Gospel accounts women are the first to the tomb Sunday morning, and they are the first to see the risen Christ and commanded to carry the good news to the disciples. In all four accounts different women are named, but one name is constant in all four gospels: Mary Magdalene. In John 20 she is the first to the tomb on Sunday morning, and the first person Christ reveals himself to. After Mary discovers the empty tomb she runs to where the disciples are staying and reports that someone has removed Jesus from the tomb, and she does not know where they have put him. Peter and the beloved disciple then run to the tomb where the beloved disciple stoops down and looks in, and Peter enters the tomb. Peter sees the linen wrappings and the head cloth then the other disciple enters and sees the same thing. After seeing the linen and cloth the beloved disciple believes but does not understand because he does not realize the reality of the resurrection. Peter and the beloved disciple then leave.

Mary remains at the tomb weeping. She leans down and looks in to see two angels who ask her why she is crying. She answers, “They have taken away my Lord, and I do not know where they have laid him” (John 20:13). She then turns and sees Jesus but does not recognize him. Jesus asks her, “Whom are you looking for?” (v. 15). The first words Jesus said at the beginning of John were to the disciples of John: “What are looking for?” (John 1:38). Looking for Jesus is “one of the marks of discipleship in John.” The repetition of the question in this chapter “establishes continuity between Mary and the first disciples of Jesus” (Gail R. O’Day, Women’s Bible Commentary, 389). Mary still does not recognize Jesus, and does not, until he says her name. In something as simple and intimate as saying her name “the reality of the resurrection is revealed,” (O’Day, 390) and Mary becomes the first person to see the risen Christ.

Apparently she tried to hug him, but Jesus tells her, “Do not hold on to me, because I have not yet ascended to the Father” (v. 17). It is not as harsh as it sounds. The relationship between Jesus and his disciples cannot remain as it was. Jesus cannot be held on earth–he must ascend to God, so that the God’s plan to build his kingdom through the church can begin. Only when Jesus ascended to God would the Holy Spirit come and give his followers the fullness of life that Jesus had promised them. They could not hold him down with any preconceived notions or ideas–he was raised from the dead, and the possibilities of what he could accomplish through his believers were infinite.

Jesus then commissions Mary to proclaim his resurrection: “Go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God'” (v. 17). Mary obeyed. She returned to Jerusalem to proclaim: “‘I have seen the Lord’; and she told them that he had said these things to her” (v. 18). She was the first preacher of the good news of the resurrection to the same men who had just been at the tomb before Jesus appeared to Mary. In fact in all four gospel accounts Jesus appeared to women and commissioned them to go proclaim his resurrection to his male disciples. The tradition that Christ appeared first to women was well established by the end of the second century when Celsus, a pagan critic, discounted the gospel and resurrection by saying that an account given by a hysterical woman could not be trusted. Origen, an Early Church Father (he translated the Bible into Latin), responded by saying that there was more than one woman who witnessed the risen Christ, and that none of them were hysterical in the Gospels.

It is ironic with the low status of women in that day that Jesus chose to appear to Mary and the other women, and that “the first Christian preachers of the Resurrection were not men, but women!” (The Dictionary of Jesus and the Gospels, 883). Jesus did not first appear to the “vicar” of the church–Peter, or even to the beloved disciple: he appeared to Mary and the women who followed him and served him. Mary saw him first, and she received the central tenet of the Christian faith: “He is risen!” She was the first to proclaim the good news, or gospel, of the resurrection. Since Jesus could have just as easily appeared to Peter and the beloved disciple, or to the disciples cowered behind locked doors, that he did appear to Mary first can only mean that this was by divine appointment and was a deliberate act on his part. Women as well as men were credible witnesses to the gospel and were commissioned to preach it to all they came into contact with. . .which is what they did.

Sources:

Shawna Renee Bound, Your Daughters Shall Prophesy: A Biblical Theology of Single Women in Ministry, unpublished thesis, (© by Shawna Renee Bound 2002), “Women in the Gospels.”

C. S. Cowles, A Woman’s Place? Leadership in the Church (Kansas City: Beacon Hill Press of Kansas City, 1993).

Dictionary of Jesus and the Gospels (Downers Grove, IL: InterVarsity Press, 1992).

Gail R. O’Day, “John” in the Women’s Bible Commentary, exp. ed., eds. Carol A. Newsome and Sharon H. Ringe (Louisville: Westminster John Knox Press, 1998).

Virginia Stem Owens, Daughters of Eve: Women of the Bible Speak to Women of Today (Colorado Springs: NavPress Publishing Co., 1995).

Letha Dawson Scanzoni and Nancy A. Hardesty, All We’re Meant to Be: Biblical Feminism for Today, 3rd rev. ed. (Grand Rapids: William B. Eerdmans Publishing Co., 1992).

Jane Schaberg, “Luke” in the Women’s Bible Commentary, exp. ed., eds. Carol A. Newsome and Sharon H. Ringe (Louisville: Westminster John Knox Press, 1998).

Gerard Sloyan, John (Atlanta: John Knox Press, 1988).

Aida Besancon Spencer, Beyond the Curse: Women Called to Ministry (Peabody, MA: Hendricksen Publishers, 1985).

Sing to the Yahweh, for he has triumphed gloriously;
horse and rider he has thrown into the sea.

The voices rose above the winds and the waves as tambourines kept the beat, skirts swirled, and hair blew in the breeze. “Come!” a voice rings out above the singing, “Come sing and dance to Yahweh! Sing praises to the God was has freed us!” Miriam leads the song and the dance, and she leads the Israelites is their first worship service as free people.

Deborah was not the first to sing a song of victory to Yahweh. Miriam began the tradition after the crossing of the Reed Sea. Miriam was also a prophet, worship leader, and a co-leader with Moses and Aaron (Micah 6:4). Tradition says she is the unnamed sister who kept watch over Moses and arranged for their mother to nurse the child for Pharaoh’s daughter. Jewish tradition also reports that it was Miriam’s well which provided the Israelites with water during the wilderness wanderings. She is the first woman named as a prophet and every verse, which describes women going out to sing and dance victory reflects back to her.

Exodus 15:19 is the first place Miriam is named. She is called a prophet and the sister of Aaron but not Moses. At first reading it appears that she leads only the women in a fragment of the song which Moses led the people in worship in 15:1-18. But a closer look at the whole literary structure of the passage offers a different interpretation. Exodus 15:21 ends the first major unit of the book. It began with women in chapter one, midwives who, instead of obeying Pharaoh, feared God. The narrative continued with the mother, sister, and daughter who saved Moses. The unit now ends with the sister and daughters worshiping the God who had just delivered them from the hand of Pharaoh; if Miriam is the unnamed sister of chapter 1 she frames the Exodus narrative.

Although Miriam is named a prophet, no where in Scripture does she function in the traditional prophetic role of speaking forth the word of God. She does start a liturgical tradition. It is agreed that Exodus 15:21 is one of the oldest texts in the Old Testament; it is also believed that the original “Song of the Sea” is Miriam’s. Verse 19 recounts Yahweh’s deliverance of the Israelite people and the destruction of Pharaoh’s troops at the Reed Sea. In the next verse Miriam apparently leads the women in dancing and celebrating Yahweh’s victory, but shir, “sing” has a masculine plural direct object (not feminine), which implies that she lead all the people in celebrating their victory and worship Yahweh.

In Has the Lord Indeed Spoken Only Through Moses? Rita J. Burns shows that not only was dancing part of celebrating victories in Israel’s life, it was also part of it’s liturgical life. The thing that distinguishes Miriam’s dance and song from those of Deborah, Jephthah’s daughter, and the women in 1 Samuel 18:6 is that there is no human component in this fight and victory. Yahweh alone acted on Israel’s behalf–none of the Israelites fought against the Egyptians; they stood and watched Yahweh defeat their enemy.

Another way dance was used within the life of Israel and surrounding nations was re-presenting past victories. The battle was re-enacted through dance to celebrate the victory. There is no doubt for Israel that the Exodus is the foundation of their faith confession. The Exodus would be the definitive act of God among them for the rest of the Hebrew Scriptures, and would be the foundation for their belief that Yahweh would act on their behalf. This victory would become the paradigm for Israel’s worship.

In her analysis Burns uses the Exodus 32 story of the golden calves and the celebration happening around them to show that victory celebrations re-enacted the battle itself. In verse 17 Joshua hears the people’s revelry and thinks that there is a war going on in the camp. The people’s celebrations, which included dancing, sounded like a battle. The reason for the dancing and celebration in Exodus 32 is the same as in Exodus 15–Aaron told the people that the calves were the gods that had brought them out of Egypt, and the people were worshiping them and celebrating the victory at the Reed Sea. In fact throughout the Hebrew Scriptures dance is a “recurring feature in celebrations of victory” (Burns, 29).

In Israelite worship dance was used as a way of re-enacting the battle Yahweh had fought for them, so they could remember his deliverance and salvation and pass that faith on to the next generation. There are no instances of war dances in the Hebrew Scriptures where the celebration happened before the battle to insure victory. These dances always happened after Yahweh had acted, after he had saved the people and delivered them from their enemies.

This is the context of Miriam’s dance–she began the Israelite tradition of celebrating God’s victories through dance. It is very likely that this dance was enacted later, and used in shrine worship during the wilderness wanderings. Miriam began a liturgical tradition that would remind the people what God had done for them, and introduce future generations to the power and strength of the Warrior God who would come and fight for them.

Scripture never tells us if Miriam was married. The only men she is connected with are her brothers, Moses and Aaron. Since these verses are from the earliest known traditions, it is clear that Miriam did play a big role in Israelite belief and life before the entrance into Canaan. Scripture shows her as a leader among the people, and leading them in their first cultic celebration of God’s deliverance from the Egyptians. The prophetic tradition remembered that she was a co-leader with Moses and Aaron during this time: “For I brought you up from the land of Egypt, and redeemed you from the house of slavery; and I sent before you Moses, Aaron, and Miriam” (Micah 6:4). As part of the triumvirate that God used to deliver his people, Miriam played an integral role from watching over her brother on the Nile, to leading the people in celebration of what God had done for them, to establishing a liturgical tradition, so that the people would remember the power and strength of their God.

Miriam does not fare as well later in the Torah. The book of Numbers categorically eliminates all other contenders to the priesthood, so that Aaron and his sons will be the rightful priests of the Israelite nation. Korah and his followers, although from the line of Levi, are denied the priesthood or any leadership role in Israel. They and their families die for their insubordination to Moses and Aaron (Numbers 16). The line is further narrowed to Phineas, son of Aaron, after his two older brothers, Nadab and Abihu offer “illicit fire” before Yahweh (Numbers 3:4). Nestled between these two accounts is another elimination: Miriam.

The account in Numbers 12 is after the anointing of the seventy elders to help Moses govern the people (along with Moses’ wish that more were called to be prophets). It is before the twelve spies are sent to spy the land in chapter 13, and the people’s subsequent rebellion in chapter 14. The people refuse to go up and take the land that God has promised them, condemning themselves to wander another 40 years in the wilderness.

Numbers 12 is one of those passages that is hard to understand exactly what is going on. In verse 1 it appears that Miriam and Aaron have a complaint against Moses’ Cushite wife, but then in verse 2 they say, “Has the LORD spoken only through Moses? Has he not spoken through us also?” It is this complaint that Yahweh answers. Although there has been much speculation about the first complaint regarding Moses’ Cushite wife, I will focus on the second complaint and its consequences.

As soon as the words in verse 2 are out of Miriam and Aaron’s mouths, Yahweh hears and appears. He calls the three siblings to the tent of meeting and rebukes Miriam and Aaron for their audacity to claim equal leadership with Moses. Yes, Yahweh has spoken through prophets and priests like Miriam and Aaron through visions and dreams, but his relationship with Moses is unique: “With him I speak face to face–clearly, not in riddles; and he beholds the form of the LORD” (verse eight). Moses’ special place within the Israelite cult is affirmed–he is not just a prophet: he is the prophet of Yahweh. Yahweh speaks to no one else as he does to Moses.

After the cloud leaves the tent of meeting, Miriam is found to have leprosy. She is the only one punished, and her co-instigator, not only gets away without punishment, Aaron is the one who intercedes on her behalf to Moses. As in the sin of making the golden calf and leading the people to worship it, once again the high priest Aaron is not punished or even rebuked for his sin. The Aaronic priesthood insures that its forefather maintains his purity to perform his duties as high priest. Once again another contender for leading cultic ritual is eliminated; this time it is the sister of the high priest, Miriam.

It is possible that these verses are a polemical against the worship of female deities. Within the prophetic tradition the worship of the goddesses Astarte, Tammuz, and the Queen of Heaven were denounced as idolatry, and the people were called to repent of worshiping deities other than Yahweh. Both Jeremiah and Ezekiel called women who worshiped these deities to repent of their idolatry (Jeremiah 7:17-18 and Ezekiel 8:14), and both of them blamed the exile on idolatry and the forsaking of Yahweh for other gods. In the postexilic redaction of Numbers any female leader, especially one with cult associations and the sister to the greatest prophet and the first high priest in Israel, would be open to the diminishment of her leadership role. As noted above the prophetic tradition also remembers her being an equal with Moses and Aaron in leadership (Micah 6:4).

The fact that the people did not move on until Miriam could come back into the camp signifies her importance within the community. It is also significant that this passage comes right before the people’s rebellion that will lead them back into the wilderness for another 40 years. Miriam could symbolize Israel in these verses. Israel sinned against God and its leaders, and the adults would pay for it by dying in the wilderness and not entering the land. But they were forgiven, as was Miriam.

Miriam’s flesh being half-consumed is also a picture of one hanging between life and death. As Moses would stand in intercession between life and death many times for the people, and as Aaron would run between life and death with a censer of incense to stop a plague (Numbers 16:41-50), so Miriam would stand between life and death foreshadowing the grave sin the people would make in chapter 14. Although punished for rising up against her brother and put out of the camp, she symbolizes the people who would rebel against God and yet live. As one who has lived between life and death, she also stands as an intercessor for them, mediating the grace and forgiveness that she received from God.

As Phyllis Trible has noted, although later redactors would reduce Miriam’s role and push her to the margins, they could not diminish her role absolutely. She would remain the first woman to be named prophet, and her liturgical tradition of dancing and singing Israel’s victories would continue for generations to come. The liturgical tradition she started in her celebration of Yahweh’s victory at the Reed Sea would continue through the ages re-telling the story of Yahweh’s deliverance to each new generation.

Numbers 20:1 records Miriam’s obituary: she died and is buried at Kadesh–a city that will later become one of the cities of refuge, a symbol of the cult and signify holy ground.

As we saw with Deborah and Jael, Miriam, too, heard God’s voice, saw his actions, responded, and she saved the lives of others. Miriam is a mediator and an intercessor standing between life and death. She is also an usurper who reminds us that when we do overstep our bounds, there will be consequences, but also forgiveness.

The tradition of Miriam reminds us that as women, we, too, are called to stand between life and death in the world we live–for our families, and our communities. Miriam was not called because of her husband (if she had one), but because she was available and open to God’s calling in her life. She heard his voice and followed.

Sources:

Shawna Renee Bound, Your Daughters Shall Prophesy: A Biblical Theology of Single Women in Ministry, unpublished thesis, (© by Shawna Renee Bound 2002).

Athalya Brenner and Fokkelien Van Dihk-Hemmes, On Gendering Texts: Female and Male Voices in the Hebrew Bible (New York: E.J. Brill, 1993).

Rita J. Burns, Has the Lord Indeed Spoken Only Through Moses? A Study of the Biblical Portrait of Miriam, SBL Dissertation Series 84 (Atlanta: Scholars Press, 1987).

Mary Douglas, In the Wilderness: The Doctrine of Defilement in the Book of Numbers (Sheffield, England: JSOT Press, 1993).

Ellen Frankel, The Five Books of Miriam: A Woman’s Commentary on the Torah (San Francisco: HarperCollins Publisher, 1996).

Terrence E. Fretheim, Exodus (Louisville, KY: John Knox Press, 1991).

Katharine Doob Sakenfeld, Numbers: Journeying with God (Grand Rapids, MI: William B. Eerdmans Publishing Co., 1995).

Phyllis Trible, “Bringing Miriam Out of the Shadows,” Bible Review 5 (February 1989), 23-4.