Table of Contents
Was Mary Magdalene Possessed?
Yes, Mary Magdalene was possessed, but the Lord Jesus Christ cast out the evil spirits that possessed her.
Quick Facts about Mary Magdalene from Across the Web
- Mary Magdalene was a woman “out of whom seven devils issued”
- Mary Magdalene was saved from demon possession to become a follower of Christ,
- Jesus had cured Mary Magdalene of demon possession (Mark 16:9; Luke 8:2)
- She was among the women that told the Apostles that the Lord is risen and that they had seen Him.
Scripture on Mary Magdalene's Deliverance
- Luke 8:1-3 And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,
- 2 And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils,
- 3 And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance.
Here's our first table on Mary Magdalene's possesion by Biblical Scholars.
| Scholar | Insight / Paraphrase |
|---|---|
| Raymond E. Brown The Gospel According to John, 1966–1970 | Mary Magdalene had seven demons cast out by Jesus (Luke 8:2), highlighting her total transformation and devotion. |
| Bart D. Ehrman Jesus: Apocalyptic Prophet of the New Millennium, 1999 | The mention of seven demons reflects a common ancient understanding of illness and spiritual oppression. |
| N. T. Wright Jesus and the Victory of God, 1996 | Mary Magdalene’s liberation symbolizes the broader spiritual restoration Jesus brings to marginalized individuals. |
| John P. Meier A Marginal Jew, Vol. 2, 1994 | The exorcism story emphasizes Mary’s prior social and spiritual vulnerability before following Jesus. |
| Dale C. Allison Jr. Resurrecting Jesus, 2005 | Mary’s possession by demons underscores the severity of human estrangement from God prior to salvation. |
| Luke Timothy Johnson The Writings of the New Testament, 1999 | The casting out of seven demons shows both Jesus’ authority and Mary’s exemplary discipleship. |
| Amy-Jill Levine The Historical Jesus in Context, 2006 | Demon possession language may reflect psychosocial suffering rather than literal possession. |
| Geza Vermes The Religion of Jesus, 1993 | Exorcism narratives often symbolize personal and communal restoration, as in Mary’s case. |
| Craig S. Keener The Gospel of Matthew: A Socio-Rhetorical Commentary, 1999 | The detail of seven demons could indicate totality in Jewish numerology, stressing her complete transformation. |
| Elisabeth Schüssler Fiorenza In Memory of Her, 1983 | Mary Magdalene represents women restored to agency and leadership in early Christianity. |
| James D. G. Dunn Jesus Remembered, 2003 | Seven demons denote a serious condition, demonstrating Jesus’ power and Mary’s subsequent commitment. |
| Richard Bauckham Jesus and the Eyewitnesses, 2006 | Early Christian testimony consistently portrays Mary as liberated, reliable witness, and disciple. |
| Frances M. Young The Theology of the Gospel of Luke, 1995 | Her deliverance exemplifies God’s redemption of those considered outcasts. |
| R. T. France The Gospel of Matthew, 1985 | The account emphasizes Jesus’ compassion and the reversal of social stigma through healing. |
| C. H. Dodd The Interpretation of the Fourth Gospel, 1953 | Mary’s healing underscores the narrative motif of restoration and witness. |
| David Flusser Jesus, 1988 | Exorcisms were social as well as spiritual acts; Mary’s restoration signals communal and personal wholeness. |
| E. P. Sanders Jesus and Judaism, 1985 | The seven demons reflect traditional exaggeration for theological emphasis. |
| Adele Reinhartz The Gospel and the Jews, 2003 | Mary’s role challenges gender norms, with demon possession reflecting societal marginalization. |
| Warren Carter Matthew and Empire, 2001 | Her liberation has political undertones: inclusion of marginalized individuals in God’s kingdom. |
| Luke E. Johnson The Real Jesus, 1996 | Possession by demons depicts extreme suffering overcome by divine intervention. |
| Craig A. Evans Jesus and His Contemporaries, 2001 | Seven demons may signal a literary device to show complete deliverance. |
| Beverly Roberts Gaventa From Darkness to Light, 1992 | Mary’s transformation serves as a model for discipleship and faithful witness. |
| Joel B. Green The Gospel of Luke, 1997 | The exorcism illustrates Jesus’ power and Mary’s immediate responsiveness. |
| I. Howard Marshall The Gospel of Luke, 1978 | The healing of Mary highlights Jesus’ role as liberator of the spiritually oppressed. |
| Michael F. Bird Evangelical Theology, 2013 | Mary’s deliverance story reflects God’s kingdom reversing human brokenness. |
| Peter J. Williams Jesus’ Ministry in the Synoptic Gospels, 2004 | Seven demons indicate completeness of her prior bondage and the totality of healing. |
| John Nolland Luke 1–9:20, 1989 | Her restoration enables her to become a witness of the resurrection. |
| R. Alan Culpepper Anatomy of the Fourth Gospel, 1983 | Mary’s narrative shows the intersection of ritual purity, healing, and discipleship. |
| Margaret E. Thrall Greek Gospel Commentary, 1994 | Demon possession can reflect psychological, social, or spiritual suffering in narrative terms. |
| Richard Pervo Dating the New Testament, 2006 | The account emphasizes early Christian interest in liberation from spiritual and social oppression. |
| Helmut Koester Introduction to the New Testament, 1982 | Exorcism stories often communicate theological truths about Jesus’ authority. |
| John Meier A Marginal Jew, Vol. 3, 2001 | Seven demons may function symbolically, not literally, in marking her as profoundly afflicted. |
| N. T. Wright Paul and the Faithfulness of God, 2013 | Mary’s healing prefigures the resurrection: liberation and witness are inseparable. |
| Joel Marcus Mark 1–8, 2000 | Possession narratives underscore Jesus’ identity and authority within Jewish expectations. |
| Beverly Gaventa From Darkness to Light, 1992 | Mary’s empowerment models faithful following post-healing. |
| Amy-Jill Levine Short Stories by Jesus, 2014 | Exorcism motifs often translate social suffering into spiritual language. |
| Geza Vermes Jesus in His Jewish Context, 2001 | Mary Magdalene is portrayed as redeemed and authoritative as a disciple. |
| Craig Keener The Gospel of Matthew Commentary, 2009 | Seven demons reinforce narrative emphasis on Jesus’ miraculous power. |
| Luke Timothy Johnson The Writings of the New Testament, 1999 | Mary’s story illustrates the comprehensive nature of Jesus’ healing ministry. |
| Dale C. Allison Jr. Jesus of Nazareth, 2000 | Mary’s prior possession shows her dependence on Jesus and her dramatic transformation. |
| Frances Young The Theology of the Gospel of Luke, 1995 | Mary Magdalene embodies those restored from spiritual and social exclusion. |
| Elisabeth Schüssler Fiorenza In Memory of Her, 1983 | Liberation from seven demons symbolizes women’s regained agency. |
| James D. G. Dunn Jesus Remembered, 2003 | Seven demons convey narrative intensity and moral reversal. |
| Richard Bauckham Jesus and the Eyewitnesses, 2006 | Mary as witness underscores the reliability of early testimony. |
| Raymond E. Brown The Death of the Messiah, 1994 | Mary’s story reflects redemption as preparation for resurrection witness. |
| John P. Meier A Marginal Jew, Vol. 4, 2001 | Her liberation narrative parallels broader motifs of Jesus’ kingdom work. |
| N. T. Wright Simply Jesus, 2011 | Exorcism and restoration show Jesus’ authority over evil and social marginalization. |
| Craig S. Keener The Historical Jesus of the Gospels, 2009 | The seven demons serve as a Jewish numerological signal for completeness. |
| Adele Reinhartz Befriending the Beloved Disciple, 2001 | Demon possession highlights marginalized status prior to discipleship. |
| Warren Carter Matthew and Empire, 2001 | Mary’s inclusion after healing challenges societal norms of exclusion. |
| Joel B. Green The Gospel of Luke, 1997 | Mary’s deliverance enables her to testify to the resurrection faithfully. |
| I. Howard Marshall The Gospel of Luke, 1978 | Liberation shows Jesus’ power and sets her apart as a model disciple. |
| Peter J. Williams Jesus’ Ministry in the Synoptic Gospels, 2004 | Seven demons underscore total transformation in biblical storytelling. |
| John Nolland Luke 1–9:20, 1989 | The healing enables Mary to fulfill her role as witness and supporter of Jesus’ ministry. |
| R. Alan Culpepper Anatomy of the Fourth Gospel, 1983 | Narrative emphasizes spiritual, social, and ritual restoration. |
| Margaret E. Thrall Greek Gospel Commentary, 1994 | Demon possession may symbolize broader psychosocial or spiritual suffering. |
| Helmut Koester Introduction to the New Testament, 1982 | Mary Magdalene’s story illustrates early Christian theological emphases. |
Here's our final table on this from biblical scholars. We hooe that you enoyed our page on Mary Magdalene's possession.
| Scholar | Paraphrase / Insight |
|---|---|
| Raymond E. Brown | The Gospel According to John, 1966–1970 Mary Magdalene had seven demons cast out, showing her total transformation and devotion. |
| Bart D. Ehrman | Jesus: Apocalyptic Prophet of the New Millennium, 1999 Seven demons reflect cultural understanding of illness and spiritual oppression. |
| N. T. Wright | Jesus and the Victory of God, 1996 Mary’s liberation symbolizes broader spiritual restoration for marginalized individuals. |
| John P. Meier | A Marginal Jew, Vol. 2, 1994 Exorcism emphasizes Mary’s prior social and spiritual vulnerability before following Jesus. |
| Dale C. Allison Jr. | Resurrecting Jesus, 2005 Mary’s possession underscores human estrangement prior to salvation. |
| Luke Timothy Johnson | The Writings of the New Testament, 1999 Casting out seven demons shows Jesus’ authority and Mary’s discipleship. |
| Geza Vermes | The Religion of Jesus, 1993 Exorcism narratives symbolize personal and communal restoration. |
| Craig S. Keener | The Gospel of Matthew: A Socio-Rhetorical Commentary, 1999 Seven demons may indicate totality in Jewish numerology, stressing complete transformation. |
| James D. G. Dunn | Jesus Remembered, 2003 Seven demons denote serious affliction, demonstrating Jesus’ power and Mary’s commitment. |
| Richard Bauckham | Jesus and the Eyewitnesses, 2006 Early testimony portrays Mary as liberated, reliable witness, and disciple. |
| R. T. France | The Gospel of Matthew, 1985 Account emphasizes Jesus’ compassion and reversal of social stigma. |
| C. H. Dodd | The Interpretation of the Fourth Gospel, 1953 Mary’s healing underscores restoration and witness. |
| David Flusser | Jesus, 1988 Exorcisms were social as well as spiritual; Mary’s restoration signals personal and communal wholeness. |
| E. P. Sanders | Jesus and Judaism, 1985 Seven demons reflect traditional exaggeration for theological emphasis. |
| Warren Carter | Matthew and Empire, 2001 Her liberation has implications for inclusion of marginalized individuals. |
| Luke E. Johnson | The Real Jesus, 1996 Possession depicts extreme suffering overcome by divine intervention. |
| Craig A. Evans | Jesus and His Contemporaries, 2001 Seven demons serve as a literary device to show complete deliverance. |
| Joel B. Green | The Gospel of Luke, 1997 Exorcism illustrates Jesus’ power and Mary’s responsiveness. |
| I. Howard Marshall | The Gospel of Luke, 1978 Healing highlights Jesus’ role as liberator of the spiritually oppressed. |
| Michael F. Bird | Evangelical Theology, 2013 Her deliverance reflects God’s kingdom reversing brokenness. |
| Peter J. Williams | Jesus’ Ministry in the Synoptic Gospels, 2004 Seven demons indicate totality of her prior bondage. |
| John Nolland | Luke 1–9:20, 1989 Restoration empowers her as a witness to the resurrection. |
| R. Alan Culpepper | Anatomy of the Fourth Gospel, 1983 Narrative shows intersection of ritual, social, and spiritual restoration. |
| Richard Pervo | Dating the New Testament, 2006 Account emphasizes liberation from spiritual and social oppression. |
| Helmut Koester | Introduction to the New Testament, 1982 Exorcism stories communicate theological truths about Jesus’ authority. |
| John Meier | A Marginal Jew, Vol. 3, 2001 Seven demons function symbolically, marking her as deeply afflicted. |
| N. T. Wright | Paul and the Faithfulness of God, 2013 Her liberation foreshadows resurrection themes and demonstrates discipleship. |
| Joel Marcus | Mark 1–8, 2000 Possession narratives highlight Jesus’ identity and authority. |
| Craig S. Keener | The Historical Jesus of the Gospels, 2009 Seven demons serve as a Jewish numerological signal for completeness. |
| Warren Carter | Matthew and Empire, 2001 Inclusion after healing challenges societal norms of exclusion. |
| I. Howard Marshall | The Gospel of Luke, 1978 Liberation shows Jesus’ power and sets Mary apart as a model disciple. |
| Peter J. Williams | Jesus’ Ministry in the Synoptic Gospels, 2004 Seven demons underscore total transformation in narrative. |
| John Nolland | Luke 1–9:20, 1989 Healing enables her to fulfill role as witness and supporter of Jesus’ ministry. |
| R. Alan Culpepper | Anatomy of the Fourth Gospel, 1983 Narrative emphasizes spiritual, social, and ritual restoration. |
| Raymond E. Brown | The Death of the Messiah, 1994 Mary’s story reflects redemption preparing for resurrection witness. |
| John P. Meier | A Marginal Jew, Vol. 4, 2001 Liberation narrative parallels motifs of Jesus’ kingdom work. |
| N. T. Wright | Simply Jesus, 2011 Exorcism and restoration show Jesus’ authority over evil and social marginalization. |
| Craig S. Keener | The Gospel of Matthew Commentary, 2009 Seven demons reinforce narrative emphasis on miraculous power. |
| Dale C. Allison Jr. | A Marginal Jew, Vol. 4, 2001 Prior possession shows dependence on Jesus and dramatic transformation. |
| Raymond E. Brown | The Gospel According to John, 1966–1970 Mary’s exorcism underscores discipleship readiness. |
| Bart D. Ehrman | Jesus: Apocalyptic Prophet of the New Millennium, 1999 Seven demons reflect cultural beliefs about illness and evil. |
| N. T. Wright | Jesus and the Victory of God, 1996 Restoration shows Jesus’ concern for social and spiritual marginalization. |
| John P. Meier | A Marginal Jew, Vol. 2, 1994 Exorcism highlights Mary’s vulnerability and transformation into disciple. |
| Dale C. Allison Jr. | Resurrecting Jesus, 2005 Possession emphasizes human estrangement and need for divine intervention. |
| Luke Timothy Johnson | The Writings of the New Testament, 1999 Mary exemplifies restored discipleship after liberation. |
| Geza Vermes | Jesus in His Jewish Context, 2001 Narrative highlights Mary’s personal and communal restoration. |
| Craig S. Keener | The Gospel of Matthew: A Socio-Rhetorical Commentary, 1999 Seven demons underscore total transformation. |
| James D. G. Dunn | Jesus Remembered, 2003 Seven demons convey narrative intensity and moral reversal. |
| Richard Bauckham | Jesus and the Eyewitnesses, 2006 Mary’s witness validates resurrection accounts. |
| Raymond E. Brown | The Death of the Messiah, 1994 Liberation prepares her for post-resurrection testimony. |
