June 1931
T ti e
248
K i n g ’ s
B u s i n e s s
They are serving today in churches and on mission fields, in homes and schools and offices. In the language of Dr. W. P. White, President of the Institute, a work so valuable and so far-reaching is worth any sacrifice that may be necessary in order to maintain it.
that of nearly four hundred girls, in the bloom of young womanhood, united in their ambition to be “fragrant for Christ.” Yet this number is only a fraction of that larger company of girls who, through the years, have been touched by Euodia and empowered by the Anointed One.
Mary of Magdala B y J ohn G. R eid ( Spokane, Washington )
life of Mary Magdalene? With a woman’s characteris tic devotion, this liberated one joined the company of women who had likewise been healed, and of those who ministered to the Lord Jesus “of their substance.” The social standing of those with whom she is mentioned war rants the inference that she possessed more than average resources. All this is a very different picture of her from the one popularly drawn. Her case was bad enough— worse could hardly be imagined—but it is not fair to unnecessarily stain her history, when the inspired record gives absolutely no warrant for doing so. Note the facts that are further recorded of Mary Magdalene. She is at the cross (John 19:25; Mk. 15: 40; Matt. 27:55, 56), where her name is again coupled, without the slightest hint of social inequality, with the names of women of rank and distinction. Knowing what we do of the conventions of those times, as reflected in Luke 7 :39, John 8:3-5, etc., we cannot imagine her ming ling freely, without embarrassment or protest, with such women, if she were the “sinner” of Luke 7 :37, even though she had been reclaimed. Without remonstrance, she associated on perfect social equality with these same women in preparing the spices with which to anoint the Lord’s body; and in company with “the other Mary,” she was first at the sepulchre (Matt. 28:1; Mk. 16:1; Lk. 24:3; John 20:1)—a fact specially noted by each of the evangelists. When, upon “entering into the sepulchre” (Mk. 16: 5), they “found not the body of the Lord Jesus” (Lk. 24:3), Mary Magdalene hurried to notify Peter and John that the tomb had been despoiled. Arriving at the sepulchre, these two men received the astounding cor roboration of her words. When they went away to their home, Mary, desolate and heart-broken, tarried at the tomb, weeping. There the risen Christ, whom she at first supposed to be the gardener, revealed Himself to her as He called her by name.- Thus to Mary of Magdala was granted the privilege of the first glimpse of the resurrected Lord, and to her was given the honor, of being the first to announce to the disciples the fact of His actual, bodily resurrection. Further, though her name is not mentioned, the in ference is fair from the expression “with the women,” that she was one of the one hundred and twenty to whom reference is made in Acts 1 :14, who continued in prayer with Mary the mother of Jesus, and with His brethren. Since Acts 1:15-26 is parenthetical, the connection be tween Acts 1:14 and 2:1 is not broken; so that, in all probability, she was one of the number upon whom the Spirit descended at Pentecost.
SINGULAR and striking illustration of the ten acity with which an erroneous idea will persist, even in the face of the clearest language to the contrary, and will be accepted and transmitted without foundation or investigation, is seen in the popular confusion of Mary Magdalene (Lk. 8: 2) with “the woman who was a sinner” (Lk. 7:37). Even ministers, justly held in repute for thorough and
careful knowledge of the Scriptures and for exactitude in exegesis, have fallen into this snare. As a result of this almost universal identification, “A Magdalene” has acquir ed a popular signification which has been immortalized in some of the most beautiful works of the artists and in the noblest architecture—as in the Church of the Made leine—and in institutions of mercy, hospitals, etc., which have been dedicated in her name to the rescue of fallen women. The belief that Mary of Magdala and “the woman who was a sinner” are identical is the more strange in the face of the fact that a mere superficial reading of Luke 8:1-3 will suffice for its correction. The very first words (in the Greek, at any rate) are enough to separate the two sections absolutely. Commenting on this point, Dean Alford states: “I may add that there is not the least rea son for supposing the woman in this incident to have been Mary Magdalene. The introduction of her as a new per son [italics his], so soon after, in 8:2, and what is there stated of her make the notion exceedingly improbable.” There is no reasonable foundation for assuming that the “seven demons” meant, included, or had any reference to impurity. The pictures of Mary Magdalene presented to the popular imagination are beautiful and touching as illustrations of. the power of the gospel to reach, and the attitude of the Master toward, women of even the lowest class. But in persisting in this application, a gross injustice is done to one of the most beautiful and honored characters in gospel history. S ketch of th e L ife of M ary M agdalene Recall the dark foil upon which this gem is displayed, as set forth in Luke 8:2, where the first mention of Mary Magdalene is given. She is a woman greatly af flicted with that mysterious malady which holds so prom inent a place in the ministry of our Lord—demoniac pos session. Being under the sinister power of seven demons, her deliverance by the Lord Jesus furnishes illustration of the'fact that no one is beyond the power of Him who “commandeth . . . even the evil spirits, and they do-obey him.” ,; Delivered by the mercy and the mighty power of Jesus, is it difficult to account for all that followed in the
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