Many names are mentioned only once throughout the Scriptures, but they are in the Bible for a reason—so we remember their names just as God has by including them. Some single mentions, like Ben-Ammi, have greater importance because of their connections. Ben Ammi was Lot’s son and the Ammonites’ father—the Ammonites were noted enemies of Israel (Genesis 19:36-38). Others, like Susanna, are important for their context, role in the life of a greater figure in the Bible, and the example they set for us. Who is Susanna in the Bible, and how can we learn from her example?
In the canonical Scriptures (officially recognized books of the Bible), only one Susanna is noted in Luke 8:1-3. We will discover more about her below.
The book of Susanna is contained in the deuterocanonical books of the Apocrypha. The Apocrypha is a collection of books written in the 400 years between the Old and New Testaments. While these books are included in the Septuagint, they are not in the officially recognized and accepted Hebrew canon.
The collection encompasses an incredible amount of history, yet most denominations do not accept the writings as part of the official and genuine canon of Scripture. Much of the history of first-century Judaism is found in the Apocrypha. Protestants as a whole do not subscribe to the teachings of the Apocrypha; various other religious affiliations accept parts of it.
The book of Susanna, according to religious studies professor Jennifer A. Glancy, “depicts a woman named Susanna, a wealthy Babylonian Jewish woman. Two judges conspire to entrap her, threatening to accuse of adultery if she refuses to have sex with them, but due to her strong faith, she refuses their advances and they take her to the court and accuse her. She calls out to God, and God replies to her plea, sending a man named Daniel to reveal the judges as false witnesses and save Susannah from her death sentence.”
Luke 8:1-3 introduces us to another woman named Susanna, connected to Jesus’ followers.
“Soon afterward He went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with Him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them out of their means.”
Let’s look at the passage’s context. New Testament scholar Benjamin Gladd tells us one of the areas Luke deals with in his Gospel is “the exaltation of the humble and the humbling of the proud.” In the chapter preceding the mention of Susanna, we read how Jesus healed a centurion’s servant (Luke 7:1-10), raised a widow’s son (Luke 7:11-17), and news of Him spread throughout Judea and the surrounding country (Luke 7:17).
In Luke 7:18-35, Jesus confirmed His identity to John the Baptist’s disciples, much to the dismay of the Pharisees and lawyers (Luke 7:30). The account of the sinful woman follows in Luke 7:36-50. We read of her tears wetting Jesus’ feet and how she wiped the tears away with her hair and then anointed Jesus with oil. A Pharisee who saw the woman silently rebuked Jesus because he felt Jesus should have known what kind of woman she was—a sinner. Jesus knew his thoughts and told everyone around Him the parable of the man who was forgiven much. Jesus said, “Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little.” And He said to her, ‘Your sins are forgiven’” (Luke 7:47-48).
On the heels of this beautiful narrative, we venture into Luke 8. Verse one tells us Jesus soon afterward went “through cities and villages proclaiming and bringing the good news of the kingdom of God. And the twelve were with Him” (Luke 8:1). The apostles accompanied Him, as did a group of women we are told had been healed by Jesus of evil spirits and infirmities. One was Mary Magdalene, to whom Jesus appeared first after His resurrection (Mark 16:9). Another was Joanna, wife of Chuza, Herod Antipas’ household manager, and Susanna, the only other woman named among the many unnamed others.
With contextual evidence, we can deduce the following about Susanna:
1. She was a follower (disciple) of Jesus Christ and left her home to travel with Him and the apostles.
2. Due to the description preceding the names of Mary, Joanna, and Susanna, we understand Jesus healed Susanna—either of evil spirits or an infirmity.
3. She was a woman of some wealth, able to help “provide for them” (Jesus and the apostles) “out of their means.”
4. Jesus accepted her company among them and her support. She and the other women kept Jesus and His apostles from unnecessary concern about provisions.
Jesus owned no property or income from earthly endeavors (Luke 9:58), but His ministry required funds for His and His disciples’ food and necessities like clothing, footwear, etc. These women came alongside and helped as they could. The Bible does not say, but one can assume the women helped with food preparation, too.
To say Jesus was unusual in that culture is an understatement, for He not only spoke to women, but He also welcomed them in His formal and informal environments [in public proclamations and familial settings, such as with Mary, Martha, and Lazarus (Luke 10:38-42)]. Rabbis weren’t known to deign to take the time to teach women, but Jesus did. He didn’t subscribe to the traditions of men, and He faced the ire of the Jewish leaders for His kindness to (John 4:1-45) and affirmation of women (Mark 14:9).
Former demon-possessed woman, Mary, whose inclusion in the group must have raised more than a few eyebrows and possible open ridicule, did not hinder Jesus’ acceptance of her nor Susanna’s willingness to be associated with her as they followed Jesus together.
Joanna is another interesting group member, for her husband was a notable servant in the household of Herod Antipas, who had John the Baptist beheaded. The irony is unmistakable that the money he paid Joanna’s husband helped sustain Jesus’ ministry.
We don’t know of Susanna’s family, except she was Jewish. We do know she willingly joined and was identified with Jesus, His apostles, and other women who served the Lord. She and the other women had more in common than their ethnicity and heritage; the Lord Jesus had redeemed them all. We can assume they gave sacrificially to Jesus’ work and ministry.
We who love Jesus and call Him Lord are sinners, servants, small ones, and saints.
We are sinners because of Adam’s sin imputed to us. We will remain sinners until our final glory in heaven.
We are servants of the Lord Jesus Christ, here on earth to lovingly proclaim the Gospel as His ambassadors (2 Corinthians 5:20).
We are small ones in the kingdom of God—small and humble people who submit to His holy authority (Matthew 28:18-20).
We are saints by God’s grace (Colossians 1:12). We are a holy nation for His use and glory (1 Peter 2:9).
The women who followed Jesus served Jesus willingly and openly. Isn’t that an example for us to serve Him similarly? We Christians, saints by God’s grace (Colossians 1:12), are to provide for those whose daily work is kingdom work—proclaiming, teaching, and defending the Gospel of Jesus Christ (Acts 6:2; 1 Timothy 5:17). Men and women alike are called to follow Jesus, no matter our background or societal standing. Susanna may have a brief mention in Scripture, but God uses her service to Jesus as an example.
Photo Credit: © Getty Images/AndreyPopov
This article is part of our People of Christianity catalog that features the stories, meaning, and significance of well-known people from the Bible and history. Here are some of the most popular articles for knowing important figures in Christianity:
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