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Luke 24:10
It was Mary Magdalene, and Joanna, and Marythe mother of James, and otherwomen that were with them, which told these things unto the apostles.

Herod's.

Luke 9:7-9
Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead; …

John 4:46-53
So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum…

Acts 13:1
Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul.

of their.

1 Chronicles 29:14
But whoam I, and whatis my people, that we should be able to offer so willingly after this sort? for all thingscome of thee, and of thine own have we given thee.

Isaiah 23:18
And her merchandise and her hire shall be holiness to the LORD: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the LORD, to eat sufficiently, and for durable clothing.

Matthew 2:11
And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.

Susanna
Susanna is another woman mentioned among Jesus' followers, though little else is known about her from the biblical text. Her inclusion signifies the important role women played in Jesus' ministry. The mention of her name, despite the lack of additional details, suggests her contribution was significant enough to be remembered by the early Christian community. This reflects the broader biblical theme of God using individuals from all walks of life to fulfill His purposes, as seen in the stories of other lesser-known figures like Jabez (1 Chronicles 4:9-10).

and many others
The phrase "and many others" indicates that a substantial number of women supported Jesus' ministry. This highlights the communal and inclusive nature of His mission. The presence of many women followers challenges the cultural norms of the time, where women were often marginalized. It also reflects the early church's recognition of the vital contributions of women, as seen in the Acts of the Apostles, where women like Lydia (Acts 16:14-15) played key roles in the spread of the Gospel.

These women were ministering to them out of their own means
The women provided for Jesus and His disciples from their own resources, demonstrating their commitment and sacrifice. This act of service is significant, as it shows their deep faith and dedication to Jesus' mission. In a cultural context where women had limited economic power, their ability to support the ministry financially indicates they were likely women of means or had control over their resources. This mirrors the biblical principle of stewardship and generosity, as seen in the widow's offering (Mark 12:41-44), where giving is measured by the heart and sacrifice rather than the amount. Their support also fulfills the principle of mutual care within the body of Christ, as later articulated by Paul inGalatians 6:6.

“Joanna the wife of Herod’s household manager Chuza” (Luke 8:3).

• Her place in Herod Antipas’s court shows the gospel already reaching into influential circles, fulfilling the promise that God’s salvation is “a light for revelation to the Gentiles and for glory to Your people Israel” (Luke 2:32).

• Her presence at the empty tomb (Luke 24:10) confirms enduring loyalty to Christ, a pattern seen earlier when “many women…had followed Jesus from Galilee to minister to Him” (Matthew 27:55).

• The mention of Chuza underscores God’s ability to plant witnesses even in politically hostile environments, echoing Daniel’s post in Babylon (Daniel 2:48–49).

“…Susanna…” (Luke 8:3).

• Scripture offers no further biography, yet her inclusion testifies that every disciple—named or scarcely known—matters to the Lord (1 Corinthians 12:22).

• Her anonymity highlights the heart attitude over public recognition, mirroring the widow who quietly gave “all she had to live on” (Luke 21:4).

“…and many others.” (Luke 8:3).

• The plural emphasizes a movement, not a token gesture.Mark 15:41 affirms this wider company: “Many other women who had come up to Jerusalem with Him were also there.”

• Women, traditionally sidelined in first-century culture, are shown at the very center of Christ’s mission—a living demonstration ofGalatians 3:28.

“These women were ministering to them…” (Luke 8:3).

• “Ministering” carries the idea of practical service—meeting daily needs, hospitality, logistics—modeling Jesus’ own statement, “I am among you as one who serves” (Luke 22:27).

• Their service parallels Old Testament examples of godly women such as Abigail (1 Samuel 25:18–19) who supplied David, showing continuity in God’s redemptive story.

• The partnership of male apostles and female supporters anticipates the united service described inRomans 16:1–6, where Paul greets both men and women co-laborers.

“…out of their own means.” (Luke 8:3).

• Personal resources—time, possessions, finances—are willingly laid at Jesus’ feet, echoing2 Corinthians 8:3: “They gave according to their ability and even beyond.”

• By financing ministry, these disciples live out1 Timothy 6:18, “Be rich in good works…ready to share,” proving that stewarding wealth is a spiritual calling.

• Depending on voluntary support rather than institutional backing keeps the mission flexible and faith-driven, just as Jesus instructed the Twelve to rely on God’s provision (Luke 9:3).

Luke 8:3 reveals that influential and ordinary women alike embraced Jesus, served Him sacrificially, and funded His work from their own pockets. Their example demonstrates that every believer—regardless of social standing—can leverage God-given resources to advance the gospel, fulfilling the timeless call to wholehearted, practical discipleship.

Susanna.--The name, which meant a "lily" (comp. Rhoda, "a rose," inActs 12:13, andTamar, "a palm," inGenesis 38:6,2Samuel 13:2, as parallel instances of feminine names derived from flowers or trees), meets us in the well-known Apocryphal addition to the Book of Daniel known asSusanna and the Elders. Nothing further is known of the person thus named. . . .