Mary Magdalene
- James Collazo
- Jan 24, 2020
- 5 min read
Updated: Nov 17
Introduction
Mary Magdalene (Hebrew: Miryam ha-Migdalit / Greek: Maria hē Magdalēnē) was born around AD 8 in the Roman district of Galilee. She stood out as the most faithful witness to Jesus during his trial and crucifixion, staying near him when almost all the male disciples fled, except for John (Matt. 27:56; Mark 15:40; John 19:25). Because of her devotion, Mary became one of the first to see the risen Christ (Matt. 28:1; Mark 16:9; Luke 24:10). John even gave her a central role in his gospel's resurrection account (John 20:1–18)). By the late second century, early church leaders such as Hippolytus of Rome (c. AD 170–235) honored her with the title "apostle to the apostles." The synoptic gospels mention her twelve times—more than any of the apostles except for Simon Peter.
The Historical Magdalene
Mary was a Jewish woman from Magdala, a village on the northwest shore of the Sea of Galilee. Its full name, Migdal Nunia, means "Magdala of the Fishes." Today, the site is the Israeli town of Migdal. When Jesus first encountered Mary, he cast seven demons out of her (Mark 16:9; Luke 8:2). In Jewish thought, the number seven often symbolized completeness, suggesting that Mary was entirely under demonic control. Yet Mark and Luke may also have meant seven literal spirits. Either way, her condition might have appeared like an incurable mental or spiritual affliction—something no physician could heal. Even the apostles recognized the difficulty and demands of exorcism (Matt. 17:19–20). Jesus likely met with Mary more than once to bring about her complete deliverance. The Greek noun daimōn (G1142) comes from the verb daiō, meaning "to assign destinies."
Mary's demonization placed her outside the Jewish purity laws (cf. Lev. 11:44–45, 15:31), leaving her an outcast in Magdala. However, Jesus freed her from bondage and restored her to wholeness, showing that her destiny belonged not to darkness but to God. The early church recognized her spiritual liberation as a symbol of the soul's redemption through Christ, foreshadowing her role as the first witness to the resurrection.
She was not a prostitute, as an early medieval tradition claimed. This misunderstanding began with a 591 homily by Pope Gregory (c. 540–604), in which he claimed, "She whom Luke [7:37–38] calls the sinful woman, whom John [12:1–8] calls Mary, we believe to be the Mary from whom seven devils were ejected according to Mark [16:9]." Gregory conflated Mary of Bethany, who anointed Jesus with her hair, with Mary Magdalene. The towns of Bethany (now the Palestinian Arab village of el-Azariyeh) and Magdala lay 75 miles (121 kilometers) apart, making it unlikely that the passages refer to the same woman. Even if they did, neither passage mentions prostitution. Gregory and other medieval theologians assumed this from the term "sinful," a word they likely would not have applied the same way to a male penitent (cf. Luke 18:13). Historically, the claim of prostitution has no factual basis and demeans her; the gospel writers, in contrast, portray Mary with respect and honor.
Mary was one of several women who supported Jesus and the twelve apostles from their own resources (Luke 8:1–3). Her dedication resembled the Greco-Roman patronage system, in which a wealthy patron financed the work of a lower-class artisan or performer. As a middle-class patron of Jesus' ministry, Mary both invested in and followed his work. Her financial support demonstrated her commitment to Jesus' teaching and mission, showing that she actively advanced his message. Mary's role as a patron also reflects a broader pattern in early Christian communities, in which individuals from diverse social backgrounds contributed to the movement's growth and sustenance.
Apostle to the Apostles
In the first century, most Jews used patronymic names, such as "Daniel, son of Judah." Some, however, earned recognition outside their hometowns and became known by their place of origin. The New Testament identifies "Jesus of Nazareth" rather than "Jesus, son of Joseph." Likewise, the evangelists refer to Mary as "the Magdalene" or "of Magdala" as a title of respect. In a culture that often undervalued women, Matthew, Mark, Luke, and John challenge their readers to set aside bias and recognize this historical truth: Jesus rose from the dead three days after his crucifixion.
Mary Magdalene's role as the "apostle to the apostles" and a dramatic witness was unprecedented in her time. In Jewish tradition, grounded in the Law of Moses, only a man could serve as a valid witness in legal or sociopolitical matters, and the law required at least two witnesses (Deut. 19:15; Matt. 18:16; John 8:17). Jewish culture generally did not value a woman's testimony. For example, when the Samaritan woman told her neighbors about Jesus, they responded, "We no longer believe just because of what you said; now we have heard for ourselves, and we know that this man is the Savior of the world" (John 4:42).
Despite this cultural norm, Mary's witness of the resurrection carried profound significance, even in a legal context, since Pilate had sentenced Jesus to death. At the end of his gospel, John presents Mary as a proclaimer of the gospel. Jesus told her, "I am ascending to my Father and your Father, to my God and your God" (John 20:17). She reported to the disciples, "I have seen the Lord!" (John 20:18). The Greek verb legō (G3004) conveys a sense of command and finality, which Jesus used when directing Mary: "Go instead to my brothers." By being the first to proclaim the good news of Jesus' resurrection, Mary Magdalene earned the title "apostle to the apostles."
Conclusion
Mary Magdalene was a prominent figure in early Christianity, celebrated for her unwavering loyalty and deep spirituality. The Bible and later interpretations highlight the crucial role she played during Jesus' crucifixion and resurrection. Over the centuries, her story has shaped Christian beliefs and traditions. Modern scholarship continues to clarify her identity, showing that Mary was not only a witness to key events but also a symbol of strength, redemption, and the transformative power of faith. By better understanding her life and ministry, we honor her legacy as a leader and recognize her enduring influence on the history of the church.
Prayer
Blessed are you, LORD our God, King of heaven and earth. You freed Mary Magdalene from darkness and made her an eyewitness to your Son's resurrection on the third day. Deliver us from hell's snares and lead us into heaven's eternal joy. Through Jesus Christ our Lord. Amen.
Bibliography
Chilton, Bruce. Mary Magdalene: A Biography. New York: Doubleday, 2005.
Jansen, Katherine Ludwig. The Making of the Magdalen: Preaching and Popular Devotion in the Later Middle Ages. Princeton, NJ: Princeton University Press, 2001.
Pruitt, Sarah. "How Early Church Leaders Downplayed Mary Magdalene's Influence." History. May 28, 2025. [link].
