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Luke 8:1-3-Now it came to pass, afterward, that He went through every city and village, preaching and bringing the glad tidings of the kingdom of God. And the twelve were with Him, 2 and certain women who had been healed of evil spirits and infirmities—Mary called Magdalene, out of whom had come seven demons, 3 and Joanna the wife of Chuza, Herod’s steward, and Susanna, and many others who provided for Him from their substance.
Having carefully noticed the historically reliable nature of the New Testament, we will now consider what these Scriptures teach us about Mary Magdalene. After that, we will examine the question of whether or not she and our Lord were married from the New Testament, before then taking a careful look at the arguments in favor of such a union.
There are seven women in the New Testament named Mary. (1). Mary, the mother of Jesus (Matthew 1:16-25); (2). Mary of Bethany (John 11:1); (3). Mary the mother of James-the one who is not the Lord’s brother (Matthew 27:56); (4). Mary, the wife of Clopas (John 19:25); (5). Mary, the mother of John Mark (Acts 12:12); (6). A Christian named Mary in the church of Rome (Romans 16:6); (7). Mary Magdalene.
It should be noted that there are some who believe that some of the women named Mary mentioned above are actually the same person under different designations. For example, some believe that the woman identified as “the mother of Joses/Joseph” is actually a reference to Jesus’ mother.
Still others identify the “woman of the city” (a Jewish expression usually denoting a prostitute) in Luke 7:36-50 with Mary Magdalene, based on John’s words in John 11:1-2. However, John 11:1-2 probably refers to the events of John 12:1-3, and not to the woman in Luke 7. The early church did not teach that Mary was a prostitute.
“Some have surmised that since her name and story appear immediately following the account of a prostitute, the two are one and the same woman (see Luke 7:36-8:2). But there is no biblical support for this conclusion. (Most historians agree that the reference to Mary Magdalene as a prostitute was started in the sixth century by Pope Gregory I.) Still others have conjectured that she is the anonymous woman caught in adultery. There is no evidence to support that assumption, either. Some have guessed that she might have been a prostitute simply because she came from Magdala, which was often associated with prostitution. Once again, the Bible says no such thing. Any association of Mary of Magdala with either of the above-mentioned anonymous women would have been merely a result of conjecture-or very careless scholarship-probably dating to the Middle Ages, as opposed to a smear campaign.” (Dr. James L. Garlow, Peter Jones, Cracking Da Vinci’s Code – Digest, 540-544 (Kindle Edition): Colorado Springs, CO: David C. Cook)
As noted above, Mary was from the region of Magdala, one of the places where Jesus ministered (cf. Matthew 15:39; cf. Mark 8:10). Archaeologists have shed some light on this region.
“The Aramaic name Magdala Nunayya (“Magdala of the fishes”) appears in the priestly courses in the Talmud (y. Ta’anit. 4:6, 68d) and refers to a site located on the shore of the Sea of Galilee.33 Similarly, Midrash HaGadol on Deuteronomy 13:7, although mistakenly connecting the site with Jesus’ mother Miriam, makes the geographical connection with the name Mary Magdelene, i.e., Mary from Magdala…The site is located less than 3 miles from Tiberias and at the junction to the ancient route from Nazareth to the Sea of Galilee at the former Palestinian village Al-Majdal and has been identified with New Testament “Magdala” (Heb. migdal, “tower”). The name is also found in the Nazareth inscription at Capernaum and is mentioned by Josephus, who calls it Tarichea, derived from the Greek word tapichos (“fish salters”; J.W. 2.20.6 §572)…The city was a center of fishing on the Sea of Galilee, as evidenced by the first-century fishing boat, known as the Ancient Boat and displayed at the Kibbutz Nof Ginosaur, being discovered about 1 mile north of Magdala.…Galilean excavations began at Magdala in 2009 with the first systematic work in June/July 2010.35 The excavations have uncovered a number of Second Temple period structures at the site, including a room with various tanks for different types of fish, a site where fishing boats were tied, a harbor, streets, and a synogague. Of special interest was the discovery of the synagogue with an ornately carved-stone Torah stand or podium at its center. The relief on this structure contains detailed images of the objects related to the priestly service in the Second Temple, including a pair of two-handled jugs, an oil lamp, a golden altar of incense,36 and a menorah (its earliest known depection). Also depicted atop the relief is a large, six-petal rosette that was a common design in Jewish funerary art during the Second Temple period (similar to a find at Gamla on a lintel stone flanked by two palm trees.)…The importance of the Magdala synagogue and the Magdala stone is that together they add new support for understanding the synagogue as a sacred space even while the Temple remained standing. Scholarly consensus has long held that synagogues were only places for assembly and study of the Torah and other sacred books but not sacred spaces in their own right. The archaeological excavations at Magdala, in addition to confirming the New Testament site, are challenging this concensus.” (Randall Price, Zondervan Handbook of Biblical Archaeology: A Book by Book Guide to Archaeological Discoveries Related to the Bible, 248-249 (Kindle Edition): Grand Rapids, MI: Zondervan Academic)
Mary came from a very difficult and challenging area. It was also identified in the Bible and the Jewish Talmud by Migdal, and is a place connected with the Canaanites in the Old Testament (Joshua 15:7; 19:38). This could also shed light on Mary’s affliction with the demonic (Deuteronomy 32:17; Mark 16:9). Interestingly enough, the Prophet Micah specifically foretold that the Messiah would minister in that region (Micah 4:8).
Here are some things that we do know for sure about the nature of Mary Magdalene. (1). Jesus cast seven demons out of her (Mark 16:9). (2). She was a follower of Jesus (Luke 8:1-3). (3). She was present at Jesus’ crucifixion (Matthew 27:55-56). (4). She was the first eyewitness of Jesus’ resurrection (Mark 16:9).
It is important to notice here that Mary is mentioned in nearly every New Testament passage as one woman among others who were married and connected with men, yet nothing is suggested in those texts that she was herself likewise wed. If she had been married to Jesus, these would have been the most logical passages for the Gospel writers to insert that fact.
“In each note about her presence at the cross she was not alone, but was part of a larger group of women. Matthew described the women as those who had followed Jesus from Galilee, ministering to Him. Mark identified the women as people who followed Jesus in Galilee and ministered to Him. John’s description was similar. Mary was not singled out, but was part of a group of women, and many of the women at the cross were connected to known males. Had there been such a connection between Mary and Jesus, there was plenty of opportunity to make the point about Mary Magdalene in these earliest texts. Third, some texts placed her at the cross either as or after Jesus was laid to rest (Matt. 27: 61 with the “other” Mary; Mark 15: 40 with Mary, the mother of James the younger and of Joses, and Salome, along with many other women). In other words, the named women were prominent among the women noted. Once again, Mary was not singled out on her own. Fourth, all of the remaining biblical texts about Mary Magdalene depict her as a witness to Jesus’ resurrection. According to Matthew 28: 1, she returned with the “other” Mary to anoint the body, which they still expected to be there on the third day after the Crucifixion. Mark 16: 1 is similar to the list involving Mary, the mother of James, and Salome. In English translations that refer to Mark 16: 9, she is mentioned as one to whom Jesus appeared and as a beneficiary of an exorcism, combining what the Resurrection accounts and Luke 8 tell us elsewhere…This is the entire inventory of New Testament references about Mary Magdalene: eleven passages total (twelve counting Mark 16: 9). She was a disciple and traveling supporter of Jesus among a group of other women. She was never related to Him in any other sense. Although other women in the group were connected to males as relatives, Mary was not. She was a witness to the Cross, the burial, and the Resurrection. That was it.” (Darrell L. Bock, Breaking the Da Vinci Code, 31-33 (Kindle Edition): Nashville, TN: Nelson Books)
Mary Magdalene was our sister in Christ, and she exhibited a beautiful and special love for Jesus. She came from a troubled background, and literally battled her demons. But when she came to Jesus, she found the Savior she needed, the Friend she yearned for, and the Divine Warrior Who rescued her from the powers of darkness and redeemed her as one of His own. And if there is anything I would like for you to take from this discussion today, it is this: it is only in Jesus that you will find the calling and purpose for which you were created. .
Ephesians 1:11 (Message)-It’s in Christ that we find out who we are and what we are living for.
Your past does not define who you are, just as your struggles do not. Nor do the demons that you face. Mary is a shining example to us of how we can all find redemption, acceptance, joy, and peace in our relationship with the Son of God.
Lord, thank You for loving us. Thank You for redeeming us. Thank You for saving us. Help us to learn from our sister Mary Magdalene, and we thank You for her. In Your Name we pray, Amen.