Episode #1 : “CAN YOU SEE NOW?”
ADDITIONAL RESOURCES
QUESTIONS FOR YOU AND YOUR BIBLE CLASS TO PONDER
1. Some feel that Simon the Pharisee was also Simon the leper. Discuss the dichotomy between being a Pharisee and also a leper.
2. Consider Mary’s feelings as she beheld Jesus, risen from the dead, but was told not to touch him, and to leave and tell the disciples what she had seen.
3. Compare and contrast Simon the Pharisee and Mary Magdalene.
RESOURCES TO DIG DEEPER
WATCH
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Hour of Power with Bobby Schuller. (2018, April 2). “I Know that My Redeemer Liveth” - Emily Reed [Video]. YouTube. https://www.youtube.com/watch?v=WizGF6qXJNs.
The words of this classic aria from Handel’s Messiah, though from Job, could well have been from Mary Magdalene herself. She saw the risen Lord, and knew that he was indeed the “firstfruits of them that sleep”, giving hope to her and to the world.
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Pople, John. “Mary Magdalene.” (2021, February 6) Beaumaris Christadelphians https://www.youtube.com/watch?v=K-VKwTv0eW4
Pople begins by reviewing the women with the name of “Mary” in the Bible. He concludes that of a possible six, there are actually three, of which one is Mary Magdalene. The three Marys decided upon are Mary, the mother of James, Joses and Jesus, also “the other Mary” at the foot of the cross, Mary, the wife of Cleopas the sister of Mary Jesus’ mother, and Mary of Bethany, also known as Mary Magdalene. John posits that Mary Magdalene started in Bethany, was a prostitute for a time in Magdala, Galilee where she earned significant income and then met Jesus, which changed her life. She then brings him to Bethany. She listens and anoints him for his burial. She is chosen as the first one to see the resurrected Christ and to bring the news to the apostles. The contrast between Mary, who listened and anointed, and Peter, who denied Jesus’ message about his future, is highlighted. He feels that Jesus wept in empathy for Mary’s tears, not because of the loss of Lazarus, emphasizing the closeness of the relationship. He also highlights that Mary is the only one who is present on all four crucifixion related events. While others came and went to the tomb, Mary stayed throughout, and Jesus waits for Peter and John to leave before revealing himself to her, her faith and works giving her the distinction of being first among the apostles.
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Reese, G., arr. A. Gardner. (2019, September 16). “I Was There” - The Testimony of Mary Magdalene [Video file]. Retrieved from https://www.youtube.com/watch?v=_FU7NUTfjE0
This highly emotional song describes Mary’s many interactions with Jesus, including his healing of her “demons” (mental illness) and the strong bond she would have had with him throughout his life, shattered by his death, and joyfully renewed when he was resurrected.
LISTEN
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Francisco, M. arr. J. Gabriel. (2016, March 27). The Song of Mary Magdalene (In my heart I know my Savior lives) [Video file]. Retrieved from https://www.youtube.com/watch?v=LahHmdwTcCo
Full of biblical allusions, this song brings to life Mary’s joy and faith in the life to come - a hope in which all followers of Jesus can share.
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Lewis, R. (2023, February 1). Mary Magdalene. ScriptureScribe Christadelphian Audio Talks. https://scripturescribe.com/audio/mary-magdalene/
Lewis begins by pointing out that while the focus is usually on the disciples who traveled with Jesus, there was also a group of women who did so, and helped to care for Jesus during his earthly ministry. He focuses immediately on Mary Magdalene and highlights that in every list in which she appears, except for one, she appears first. She had a single minded focus on Jesus. Lewis argues that at Jesus' resurrection, Mary is a figure of the bride of Christ with her joy at their reunion, but Jesus had to disrupt her focus on him as an individual and help her to redirect her care to the group of believers.
READ
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Crabbe, K. (2011). A Sinner and a Pharisee: Challenge at Simon’s Table in Luke 7:36–50. Pacifica, 24(3), 247–266. https://doi.org/10.1177/1030570X1102400303
Crabbe highlights the fact that there are at least 7, and possibly 9 meal tableaus in Luke and argues that they are important settings for Jesus’ ministry, and that this importance has roots both in the secular culture of the time as well as biblical precedent. The descriptions of these meals seem to follow a certain repeated structure. Crabbe views Luke 7:18-35 as a preparation for the meal at Simon’s house which is described in verses 36-50. The importance of a response to Jesus’ offer of forgiveness is emphasized.
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Giblin, C. H. (1992). Mary’s Anointing for Jesus’ Burial-Resurrection (John 12,1-8). Biblica, 73(4), 560–564. http://www.jstor.org/stable/42611290
Giblin notes that in a typical anointing, the ointment would be poured on the head and not the feet, and that it would be left on rather than wiped off. He also points out the parallelism between Mary’s anointing of Jesus’ feet, and Jesus’ washing the apostles’ feet. Giblin argues that viewed in the light of the raising of Lazarus, Mary’s actions are prophetic of both Jesus’ burial and resurrection.
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Haddad, George. “Ancient Alabaster: Sourced from Israel not Egypt.” (2022, October 4) Armstrong Institute of Biblical Archaeology. https://armstronginstitute.org/760-ancient-alabaster-sourced-from-israel-not-egypt
An in depth analysis of Herod’s alabaster tubs, originally thought to have been sourced from Egypt, surprisingly determined them to be from Israel, specifically from a cave near Beth Shemesh. Previously it was not known that Israel had a local source for high quality alabaster. It is possible then, that the alabaster referenced in the gospels, came from Israel rather than being imported.
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Magness, J. (2005). Ossuaries and the Burials of Jesus and James. Journal of Biblical Literature, 124(1), 121–154. https://doi.org/10.2307/30040993
This scholarly article reviews historical, archaeological and biblical evidence for Jewish burial practices at the time of the burial of Jesus and provides a well documented background for the events as recorded in scripture. There is also discussion of the “James ossuary” which is believed by some to contain the remains of Jesus’ brother.
READ NOW
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Powell, M. A. (1990). The Religious Leaders in Luke: A Literary-Critical Study. Journal of Biblical Literature, 109(1), 93–110. https://doi.org/10.2307/3267331
Powell argues that the Pharisees, Sadducees, priests, elders and others are grouped together and effectively tarred with one brush throughout Luke. He discusses the attributes that are used to describe them, the perspective that shapes their actions, the basis on which they reject Jesus, and the shape of their defining narrative with Zechariah and Joseph of Aramathea as notable exceptions to the general characterization of these religious leaders. Powell posits that the structure in Luke leaves room for hope while that in Matthew seems to point to condemnation for this group. Simon the Pharisee is briefly mentioned twice, as part of the depiction of leaders as judgemental, ignorant of their own failings and lacking in love.
READ NOW
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Van Til. (2006). Three Anointings and One offering: The Sinful Woman in Luke 7.36-50. Journal of Pentecostal Theology, 15(1), 73–82. https://doi.org/10.1177/0966736906069257
Van Til argues first that all four gospels, despite some differing details, refer to the same event where a woman anoints Jesus at a dinner. However, he posits that while the versions in the other three gospels clearly present the anointing as a preparation for burial, the version in Luke presents it as an offering. The woman brings her offerings of ointment and penitent tears, and in return is granted forgiveness for her sins. There is also considerable discussion of the written structure of Luke which Van Til argues points to Lazarus also suffering death at the hands of the Jewish leaders.