Difference between revisions of "Mary"

<p> <strong> MARY. </strong> The Gr. form of Heb. <em> [[Miriam]] </em> . </p> <p> <strong> 1. Mary, mother of James and [[Joses]] </strong> , was one of the company of women who followed [[Jesus]] from Galilee, ministering unto Him, and who beheld from afar the crucifixion ( Matthew 27:56 ); she is spoken of as ‘the other Mary’ ( Matthew 27:61; Matthew 28:1 ), as ‘the mother of James the little and Joses’ ( Mark 15:40 ), as ‘Mary the [mother] of Joses’ ( Mark 15:47 ), and as ‘Mary the [mother] of James’ ( Mark 16:1 , Luke 24:10 ). That she is identical with ‘Mary the [wife] of Clopas’ ( John 19:25 ) is almost, though not absolutely, certain; the uncertainty arising from the fact that as ‘ <em> many </em> women’ ( Matthew 27:55 ) were present, St. John <em> may </em> have mentioned a [[Mary]] who was distinct from the Mary mentioned as present by the Synoptists. It is very doubtful whether this ‘ <strong> Mary of [[Clopas]] </strong> ’ was sister to the [[Virgin]] Mary. The words of St. John, ‘There were standing by the cross of Jesus his mother and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene,’ are ambiguous; for He may have intended to name <em> four </em> women as present the Virgin’s sister being one, and Mary of Clopas another or only three, the Virgin’s sister being described as ‘Mary of Clopas.’ [[Certain]] decision on the point seems impossible. Cf. [[Brethren]] of the Lord, <em> ad fin </em> . </p> <p> <strong> 2. Mary, the sister of [[Martha]] </strong> , is mentioned thrice in the [[Gospels]] (1) as sitting at the feet of Jesus, while her sister served ( Luke 10:38-42 ); (2) as falling at His feet on His arrival to raise [[Lazarus]] from the grave ( John 11:28-32 ); (3) as anointing His feet during the feast at [[Bethany]] before the [[Passion]] ( Matthew 26:7-15 , Mark 14:3-11 , John 12:1-8 ). The first and second of these occasions are dealt with in art. Martha, where the character of Mary is also treated of. It remains, therefore, for us only to consider the last. </p> <p> The accounts of this incident as given in the first two Gospels and by St. John have been thought to disagree both as to <em> where </em> and <em> when </em> the feast was held. As regards the <em> place </em> , the [[Fourth]] [[Gospel]] mentions Martha as serving, and it has therefore been assumed that the gathering was in her house a fact held to be in contradiction to the statement of Mt. and Mk. that it took place in the house of [[Simon]] the leper. But even if St. John’s words do bear this meaning, there is not necessarily any disagreement, for her house might also be known as the house of Simon the leper. Her husband or her father <em> may </em> have been named Simon, and <em> may </em> have been a leper. In fact, we know far too little of the circumstances to be justified in charging the writers with inaccuracy. A careful study of St. John’s statement, however, seems to show that the gathering was <em> not </em> in Martha’s house; for the words ‘Jesus came to Bethany, where Lazarus was, whom Jesus raised from the dead. So <em> they made a supper there </em> ; and Martha served,’ imply that the <em> people of Bethany as a whole </em> honoured our Lord, who had shown His power notably by raising their fellow-townsman, with a public feast. At such a feast Lazarus would be one of those that would sit at meat with Him, and Martha assuredly would serve. The reason why they selected the house known as that of Simon the leper cannot be determined; but it may have been simply because it was the most suitable building. </p> <p> As regards the <em> date </em> of the feast, John distinctly places our Lord’s arrival as ‘six days before the passover,’ and implies that the feast was then held immediately. Mt. and Mk., however, <em> first </em> record the words of our Lord, in which He foretells His betrayal as about to occur ‘after two days,’ and <em> then </em> add their account of the feast in Bethany. If the Fourth Gospel be taken as definitely fixing the date as six days before the Passover, then the Synoptists must have placed their account of the incident later than it really happened. [[Probably]] this is what they did; and their reason for so doing is evidently to connect our Lord’s rebuke of [[Judas]] ( Matthew 26:13-14 , John 12:4 ) with the traitor’s decision to betray Him. With this object in view they place the anointing by Mary immediately before the betrayal, introducing it with a vagueness of language which avoids any definite statement of time ( Matthew 20:6 ‘Now when Jesus was in Bethany’; Mark 14:3 ‘And while he was in Bethany’). There is really no contradiction in the records, but rather a change in the order of events, of deliberate purpose, by Mt. and Mk. for the purpose of elucidating the treachery of Judas. </p> <p> Mary’s act of devotion in anointing the head (Matthew 26:7 ) and feet ( John 12:3 ) of our Lord, and in wiping His feet with her hair, is in perfect keeping with her character as seen in Luke 10:1-42 and John 11:1-57 as she sat at His feet as a disciple, and fell at His feet in grief, so now in humble adoration she anoints His feet with the precious ointment, and wipes them with the hair of her head. The act called forth the hypocritical indignation of Judas. But Jesus at once silenced him, accepting the anointing as for His burial, and predicting that wherever His Gospel should he preached, there should her deed of love he remembered. </p> <p> This act of Mary bears a strong resemblance to that recorded in Luke 7:36 ff., and so similar is the general picture presented by the two narratives that many have thought them different accounts of the same event. The agreement between the narratives is striking; in both are presented to us acts of love on the part of devoted women; in both the house is said to belong to a ‘Simon’; in both the depth of the devotion is shown by the feet being anointed, and being wiped with the innsened hair. On the other hand, however, many differences are to be noted. The hosts, though both named Simon, are distinct, the one being described as a Pharisee, the other as a leper; the scene is different, for in one case it is laid in Galilee, in the other in Judæa; the women are different, for one is Mary ‘whom Jesus loved,’ the other is an unnamed notorious sinner, such as we cannot suppose Mary ever to have been. The lessons drawn from the incidents by our Lord are different; in the one case He teaches love to [[God]] based on His forgiving mercy, in the other He foretells that the deed which Judas had described as ‘waste’ would for all time be an object of universal praise. </p> <p> It must further be borne in mind that anointing was a usual courtesy; and that not unnaturally two deeply loving women would very probably at different times be impelled to show their devotion by humbly outpouring their precious gifts upon His sacred feet. Very possibly Mary never had heard of the poor sinful woman’s act, occurring as it did probably two years previously and many miles away in Galilee; but even if she had, why should she not act similarly when her heart impelled her to a like act of devotion? </p> <p> <strong> 3. Mary [[Magdalene]] </strong> , probably so called as belonging to <strong> [[Magdala]] </strong> (possibly <em> el-Mejdel </em> , 3 miles north-west of Tiberias), a place not mentioned in NT, as <strong> [[Magadan]] </strong> is the correct reading of Matthew 15:39 . She is first mentioned in Luke 8:2 as one of the women who, having been ‘healed of evil spirits and infirmities, … ministered unto them ( <em> i.e </em> . Jesus and the Apostles) of their substance.’ [[Seven]] demons had been cast out of her (cf. Mark 16:9 ) a fact showing her affliction to have been of more than ordinary malignity (cf. Matthew 12:45 , Mark 5:9 ). </p> <p> An unfortunate tradition identifies her with the unnamed sinful woman who anointed our Lord (Luke 7:37 ); and she has been thus regarded as the typical reformed ‘fallen woman.’ But St. Luke, though he placed them consecutively in his narrative, did not identify them; and as possession did not necessarily presuppose moral failing in the victim’s character, we need not do so. </p> <p> With the other women she accompanied Jesus on His last journey to Jerusalem; with them she beheld the crucifixion, at first ‘from afar,’ but afterwards standing by the [[Cross]] itself (Matthew 27:55 , John 19:25 ); she followed the body to the burial ( Mark 15:47 ), and then returned to prepare spices, resting on the Sabbath. On the first day of the week, while it was yet dark, she visited the sepulchre ( John 20:1 ff.). [[Finding]] the grave empty, she assumed that the body had been removed, and that she was thus deprived of the opportunity of paying her last tribute of love. She ran at once to Peter and John and said, ‘They have taken away the Lord, and we know not where they have laid him.’ They all three returned to the tomb, she remaining after they had left. [[Weeping]] she looked into the sepulchre, and saw two angels guarding the spot where Jesus had lain. To their question, ‘Why weepest thou?’ she repeated the words she had said to Peter and John. [[Apparently]] feeling that someone was standing behind her, she turned, and saw Jesus, and mistook Him for the gardener. The utterance of her name from His lips awoke her to the truth. She cried, ‘ <em> [[Rabboni]] </em> ,’ (‘my Master’) and would have clasped His feet. But Jesus forbade her, saying, ‘Touch me not; for I am not yet ascended unto the Father.’ She must no longer know Him ‘after the flesh’ ( 2 Corinthians 5:16 ), but possess Him in spiritual communion. This, the first appearance of our Lord after His resurrection ( Mark 16:9 ), conferred a special honour on one whose life of loving ministry had proved the reality and depth of her devotion. She has been identified with Mary the sister of Lazarus, but without any grounds. </p> <p> <strong> 4. Mary the Virgin </strong> </p> <p> (1) <em> [[Scripture]] data </em> </p> <p> The NT gives but little information regarding her. In the Gospels she is directly mentioned only three times during Christ’s ministry (John 2:1-25 , Mark 3:21; Mark 3:31 , John 19:25 f.), and indirectly twice ( Mark 6:3 , Luke 11:27 ). [[Outside]] the Gospels she is mentioned only once ( Acts 1:14 ). </p> <p> The Apocryphal Gospels are full of legendary stories connected with her childhood and after-life. In them we are told that she was miraculously granted to her aged and childless parents, Joachim and Anna; that at the age of three she was dedicated to God at the Temple, where she remained until she was twelve; that during these years she increased in virtue, angels ministering unto her; that at twelve she was betrothed to Joseph, an aged widower, who was selected for her by a miraculous sign. The visit of Gabriel, the journey to Bethlehem, and the Saviour’s birth in a cave are mentioned. It is added that at the moment of the birth of Jesus all nature was stilled; the fowls of the air stopped in their flight, men with uplifted arms drew them not down, dispersing sheep stood still, and kids with their lips to the water refrained from drinking. </p> <p> The legendary character of the apocryphal records renders them worthless as evidence of the events that centre round the birth of our Lord, and we are therefore confined to the opening chapters of the First and [[Third]] Gospels. It has been felt that more evidence than two Gospels can supply might reasonably be expected for such a transcendent miracle. But consideration will show that the evidence could not be essentially greater than it is. For from the nature of the case the circumstances would be known only to Mary and Joseph. Mary must have known; and [[Joseph]] must also have known, if he were to continue to act as protector of his espoused wife. Now, the First Gospel narrates the events of the miraculous birth from the point of view of Joseph; while the narrative of the Third Gospel, with its intimate knowledge of the events which it so calmly, delicately, and yet clearly, sets forth, must, in the first instance, have been obtained from the Virgin herself. St. Luke has been proved to be a writer of great historical accuracy, and we may be certain that he admitted nothing within his record of which he had not thoroughly tested the truth: and it is difficult to believe that he would open his Gospel with a statement that he had accurately traced the course of the Gospel history from the first (Luke 1:3 ), and then immediately proceed to insert untrustworthy information. Indeed, the wide-spread belief of the early [[Church]] in the <strong> Virgin-birth </strong> can be reasonably accounted for only by the occurrence of the fact itself. The date of St. Luke’s Gospel is too early to allow of ideas of a Virgin-birth to pass into the Church from <em> [[Gentile]] </em> Christians; while to <em> [[Jewish]] </em> [[Christians]] the whole idea would be alien. To the [[Jew]] maternity, not virginity, was praiseworthy, and to him the thought of [[Jehovah]] becoming incarnate would be incredible; in fact, the Virgin-birth, so far from being an invention of Jewish Christians, must have been a severe stumbling-block to them in accepting their new faith. </p> <p> The angel Gabriel, when sent to announce to Mary that she was to be the mother of our Lord, greeted her with the words, ‘Hail, thou that art highly favoured,’ or ‘thou that art endued with grace’ (Luke 1:28 ). (The Rhemish Version, following the Vulgate, renders ‘full of grace’; a translation correct enough if meaning ‘fully endowed with grace,’ but incorrect if meaning ‘fully bestowing grace’ a rendering the Gr. word cannot bear.) With absolute submission she received the announcement, merely replying, ‘Behold the handmaid of the Lord; be it unto me according to thy word’ ( Luke 1:38 ). [[Soon]] she hastened to her ‘kins-woman’ ( Luke 1:36 ) Elisabeth, who greeted her with inspired utterance ( Luke 1:42-45 ). The Virgin then in reply uttered her noble hymn of exultation. The <em> [[Magnificat]] </em> is largely based on the song of [[Hannah]] ( 1 Samuel 2:1-36 ). [[Naturally]] at such a time of deep spiritual emotion she fell back on the OT Scriptures, which she had known since childhood. She remained with [[Elisabeth]] until the birth of the Baptist, and then returned to Nazareth. Having accompanied Joseph on his journey to be enrolled at Bethlehem, she was there delivered of her Son. When the forty days of purification were ended, they brought the [[Child]] to [[Jerusalem]] ‘to present him to the Lord,’ and to offer the necessary sacrifice. Being poor, they offered ‘a pair of turtle doves or two young pigeons’ ( Exodus 12:8 ). Then was it that [[Simeon]] took the Child in his arms, and, blessing God, uttered his <em> Nunc Dimittis </em> , and foretold to Mary that a sword would yet pierce through her soul: a prophecy fulfilled during the period of her Son’s ministry, and specially by His death. From the [[Temple]] they returned to Bethlehem, whence they fled to [[Egypt]] from the cruelty of Herod, on whose death they returned, and settled in Nazareth. </p> <p> We next find the Virgin in Jerusalem, whither she had gone with Jesus, now aged twelve. When she discovered Him in the Temple she remonstrated, saying, ‘Thy <em> father </em> and I have sought thee …’ His reply, ‘I must be in <em> my Father’s house </em> ’ ( Luke 2:48 ), shows that He had begun to feel, and expected His mother to realize, the gulf of [[Divine]] parentage that separated Him from all others. It taught her, perhaps for the first time, that her [[Son]] felt God to be in an especial sense His Father. </p> <p> For the next eighteen years our Lord was subject to home-authority at Nazareth. During this time His mother lost the protection of Joseph; for, if he were alive, he certainly would have been mentioned in John 2:1 , Mark 3:31 , John 19:25 . [[Doubtless]] Joseph’s place in the home was filled in a measure by our Lord; and these must have been years of wonderful peace to the Virgin. </p> <p> When, however, Jesus once entered upon His ministry, a time of real difficulty to her began. She, with the secret of His birth ever present, must have anticipated for Him a career of Messianic success; whereas He, with the knowledge of His Divine Sonship, was compelled to sever Himself once and for all from her control. We are not, then, surprised to find that each of the three recorded incidents which bring our Lord and the Virgin together during the years of ministry centre round the question of His absolute independence of her authority. [[Thus]] His first miracle (John 2:1-25 ) gave Him an occasion for definitely teaching her that she must no longer impress her will upon Him. His reply, ‘Woman, what have I to do with thee?’ has assuredly no roughness in it (see John 19:26 ); yet the fact that He does not address her as ‘mother’ can have but one meaning. Again, when the pressure of His ministry leads to His neglect of food, His friends said, ‘He is beside himself ( Mark 3:21 ). ‘His friends’ were His mother and brethren ( Mark 3:31 ); and when their message reached Him through the crowd He stretched forth His hand ( Matthew 12:49 ), and said, ‘Behold my mother and brethren. For whosoever shall do the will of God, the same is my brother, and sister, and mother’ words which amount to, ‘I, in working out the world’s redemption, can acknowledge only spiritual relationships.’ Similarly, as He hung on the Cross, and looked down upon His broken-hearted mother, He tenderly provided for her future, and entrusted her to the care of the [[Apostle]] of love. Still, even then He was unable to name her as His own mother, but gave her, in the person of St. John, the protection of a son. ‘Woman (not ‘mother’), behold thy son.’ ‘Son, behold thy mother’ ( John 19:26-27 ). Exactly parallel to these is His answer to the exclamation of the unknown woman, ‘Blessed is the womb that bare thee’ ‘Yea rather, blessed are they that hear the word of God and keep it’ ( Luke 11:27 f.). </p> <p> It is, we think, impossible to exaggerate the bitter trial of these years to the Virgin Mary; but God’s grace kept her throughout submissive, patient, and trustful. And it is a happy thing that the last mention we have of her in the NT is when she is gathered with the infant Church after the [[Ascension]] <em> praying </em> in the upper room. </p> <p> (2) <em> Place of the Virgin in the [[Christian]] Church </em> . The position she <em> ought </em> to hold is clear from the NT, and has been well described as follows: ‘So far as St. Mary is portrayed to us in the Scripture she is, as we should have expected, the most tender, the most faithful, humble, patient, and loving woman, but a woman still.’ Certain sections of the Church, however, have not been satisfied with granting her this limited reverence, but have done her the questionable honour of claiming for her the <em> worship </em> of the Church. [[Epiphanius]] (a.d. 370) mentions heretics, called Collyridians, who worshipped the Virgin, and he strongly reproves them. But before long the error found too ready a welcome within the Church, and a considerable impulse was given to it at the time of the Nestorian [[Controversy]] (a.d. 431). In meeting the error of [[Nestorius]] the Church insisted that our Lord had, with His human and Divine natures, but one <em> personality </em> , and <em> that </em> Divine; and therefore it emphasized the fact that He who was born of the Virgin was very God. It thus became customary to give the Virgin the title <em> [[Theotokos]] </em> . This title seems to have been specially chosen to emphasize the fact that, by being the mother of our Lord, she brought the incarnate God into life, and, at the same time, to avoid calling her ‘mother of God.’ This latter title would convey ideas of authority and right of control on the part of the parent, and of duty and obedience on the part of the child ideas which were rightly felt to have no place in the relationship between [[Christ]] and His mother; therefore it was avoided. It would have been easy for the Church then to call her ‘mother of God,’ but it did not. [[Notwithstanding]] this cautious treatment, undue reverence towards her rapidly increased, and ‘mother of God’ became largely applied to her, and her worship gained much ground. </p> <p> With the worship of the Virgin there gradually arose a belief in her <em> sinlessness </em> . The early Fathers, while claiming for her the perfection of womanhood, state distinctly their belief that she shared in man’s fallen nature and that she had committed actual sin. But Augustine, though not denying her participation in original sin, suggested her freedom through grace from actual transgression. Ultimately her freedom from all taint of sin, whether original or actual, was officially declared an article of faith in the [[Roman]] Church by the dogma of the Immaculate [[Conception]] decreed by [[Pius]] IX. (1854). [[Similar]] to this erroneous development was the growth of the belief in the miraculous translation of her body after death. The fanciful legends found in the Apocryphal Gospels regarding her death were readily seized upon as if supplying the requisite evidence; and in due course it became the authoritative doctrine of both the Roman and [[Greek]] Churches. The [[Festival]] of her <em> Assumption </em> is held on the 15th of August. </p> <p> (3) <em> The perpetual [[Virginity]] </em> of Mary is a matter incapable of proof with the evidence available. With the Church of [[Rome]] and the Greek Church it is an essential dogma; but with the other branches of [[Christendom]] it is left undefined. In forming a decision on the point many feel the great weight of the undeniable sentiment of the Church for centuries, while others see in this very sentiment an unwholesome view, which overestimated the sanctity of virginity, and depreciated the sanctity of matrimony. From the NT we receive no certain guidance; for the ‘till’ of Matthew 1:25 is undecisive, as its use shows ( <em> e.g </em> . [[Genesis]] 28:15 , Deuteronomy 34:6 , 1 Samuel 15:35 , 2 Samuel 6:23 ), while ‘the brethren’ of our Lord may mean either the children of Joseph and Mary, or the children of Joseph by a former marriage, or even the cousins of Jesus. The first of these views is specially associated with the name of Helvidius, the second with that of Epiphanius, the third with that of Jerome. See Brethren of the Lord. </p> <p> <strong> 5. Mary, the mother of John Mark </strong> ( Acts 12:12 ). </p> <p> <strong> 6. Mary </strong> , saluted by St. [[Paul]] ( Romans 16:6 ). </p> <p> [[Charles]] T. P. Grierson. </p>

<p> We meet with many of the name of [[Mary]] in the New Testament: </p> <p> ·The [[Virgin]] Mary. </p> <p> ·Mary, the mother of James and John. </p> <p> ·Mary, the mother of Mark. </p> <p> ·Mary, the wife of Cleophas. </p> <p> ·Mary, called also Salome. </p> <p> ·Mary, a pious woman whom the apostle [[Paul]] mentions. (Romans 16:6) </p> <p> The word of [[God]] has recorded the names of those women as followers of the Lord Jesus, and from the interest they took in what concerned Christ; but with their history farther, excepting the Virgin Mary, and Mary Magdalene, we are not much acquainted. [[Concerning]] the Virgin Mary, we are most highly interested to have the clearest apprehension of her person and history, in that part which concerns the incarnation of the Lord Jesus; and therefore, in a work of this </p> <p> kind, I should consider it most highly deficient, if it were wholly passed over. I mean however, to be very brief upon, it, and only say enough to convey, to that class of readers for whom this [[Concordance]] is designed, clear apprehensions in what light the holy [[Scriptures]] explain to us the miraculous conception of Mary, and the incarnation of the Lord Jesus. I begin then from that part where the Lord [[Jesus]] begins to proclaim to the church, by the spirit of prophecy, the event of his coming. "Wherefore, when he cometh into the world," (Hebrews 10:5, etc.) "he saith, [[Sacrifice]] and offering thou wouldest not, but a body hast thou prepared me." Now here observe, Christ, by the spirit of prophecy, is speaking of the Father. [[Let]] this be marked down as first in the memorandum of this glorious mysterious subject. Then turn to the evangelist Luke, (Luke 1:35) where we find, at the visit of the angel to Mary, to inform her of the miraculous conception, when Mary expressed her astonishment at the salutation, and modestly intimated the impossibility of the thing, the angel made this remarkable answer: "The [[Holy]] [[Ghost]] shall come upon thee, and the power of the [[Highest]] shall overshadow thee; therefore, also, that holy thing which shall be born of thee, shall be called the [[Son]] of God." Here let it be equally marked down, in strong memorandums of the heart, the part which God the Holy Ghost had in this stupendous work. We see then both the hand of God the Father, and God the Holy Ghost, in their personal offices and characters, engaged in the great undertaking; and that we might not overlook the part which Jesus himself had in it also, as God the Son, we are expressly told: that he took our nature upon him for the purpose of redemption, The words of the Holy Ghost on this point are very strong, and very particular. "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same." So again—, "For verily he took not on him the nature of angels, but he took on him the seed of Abraham." (See Hebrews 2:14; Heb 2:16) Let this also be put down in the mind, and then sum it up as a lesson in arithmetic. All the persons of the GODHEAD, Father, Son, and Holy Ghost, had their almighty hand in the mysterious work of Christ's incarnation. This premised, we may now go farther, and observe that this body given by the Father, produced by the overshadowing power of the Holy Ghost, and taken by the Son, is to be of the same nature and quality as our nature, sin only excepted; for the more he is like to his redeemed in nature, the more suited he is to be our Mediator. Hence the [[Scripture]] saith, that "in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High [[Priest]] in things pertaining to God, to make reconciliation for the sins of the people." (Hebrews 2:17) It is plain then, that he must be man, bone of our bone, and flesh of our flesh. An angel's nature would not have suited the purpose of redemption: it was human nature that had sinned, and broken the divine law; it must be human nature that shall make amends, by obedience and death. The justice of God, though permitting a substitute and surety, will not permit that substitute and surety in any other nature than man. "The soul that sinneth it shall die." Hence, therefore, observe the beauty and the order in the divine government, for which the Lord Jesus took not on him the nature of angels but the seed of Abraham. </p> <p> Let us advance a step farther. We see the blessedness and propriety that the [[Redeemer]] should be man, and not an angel;—the next enquiry is, how this manhood shall be united with the GODHEAD in the most suitable and becoming manner, agreeably to the purposes of the divine counsel and will, so as to answer all the great ends of redemption. [[Certainly]] the Son of God might have assumed a body such as ours, consisting both of flesh and spirit, and formed, as the first earthly man [[Adam]] was, of nothing; but then this would not have been what Scripture saith [[Christ]] must be, of "the seed of the woman," and what the promise declared. (See [[Genesis]] 3:15) And beside, the triumph of Christ over hell and the prince of darkness, would not have been as the promise declared it should be—"the seed of the woman to bruise the serpent's head." Hence, therefore, the Redeemer must be born of a woman, must be in all points like to his brethren, sin only excepted, both for the salvation of his people and the destruction of his enemies. But still it may be asked, could not all this have been done in Christ becoming man from the woman, as the woman originally was from the man. For we road that at the creation, the Lord God caused a deep sleep to fall upon Adam, and he slept; and he took one of his ribs and closed up the flesh instead thereof: and the rib, which the Lord God had taken from the man, made he a woman. (Genesis 2:21-23) No doubt the Lord God could have done this by the manhood of Christ; and in this case, it might have been said of the second Adam, as the first Adam said to Eve, "this is now bone of my bone, and flesh of my flesh." (Genesis 2:22) But neither could this have been called a birth, nor of the seed of the woman; neither would this have suited the purposes of redemption; for the Scripture saith, that "when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." (Galatians 4:4-5) And elsewere it is said, "that both he that sanctifieth, and they who are sanctified, are all one, for which cause he is not ashamed to call them brethren." (Hebrews 2:11) But had Christ, in his human nature, been produced from the rib of the woman, there would have been no such relationship as there now is; neither, as before remarked, would Christ have been of the seed of the woman, neither born under the law. </p> <p> We find then, that for Christ to be of the seed of the woman, of the same flesh and blood with those he came to redeem, and to be born under the law, to redeem them that are under the law, he must still come nearer to our nature, and be born as the children are born, only with that distinguishing and vast difference, that though he partakes of our nature, yet it is the sinless infirmities of our nature only. He is, and must be, truly and properly man; as he is, and must be, truly and properly God; being "one with the Father, over all, God blessed for ever. Amen." But in assuming our nature, he will still be "holy, harmless, undefiled separate from sinners, and made higher than the heavens." (Hebrews 7:26) </p> <p> Now, in the accomplishment of this great and mysterious work, the formation of the body of Christ, it is blessed to see how very particular the sacred writers are to describe the (modus operandi) method of the divine working in this purpose. The original promise at the fall was, that Christ should be of the "seed of the woman;" and accordingly we find the prophet, in the after-ages, commissioned by the Holy Ghost to tell the church that "a virgin should conceive, and bear a son." (Isaiah 7:14) Now observe the expression conceive: not a conception, as in the ordinary way of generation, in our fallen race; for this is by corrupt and sinful creatures; and therefore [[David]] very properly saith, "in sin did my mother conceive me." (Psalms 51:5) But in the instance of the Virgin's conception, this was without the intervention of an human father, and consequently no sin in the conception; neither sin in the seed conceived, because this was by the miraculous impregnation and overshadowing power of the Holy Ghost. And here lie the holiness and blessedness, as well as the power and wisdom, of the almighty work. It was a conception of the Virgin, not a generation. Christ was conceived by the Virgin, not begotten; for it is said, he was made of a woman. And it is not the place or the womb that defiles, but the nature from whom it is begotten or conceived, as in our ordinary nature from Adam all along hath been done. But in the instance of the human nature Of Christ, begotten as it was by the overshadowing power of God the Holy Ghost, Christ is very properly, by way of distinction, called that holy thing, (not that holy person, but thing) to imply a conception without a generation. Here then we see in what view we are to consider the incarnation of the Lord Jesus, and of consequence the person and character of the Virgin Mary. </p> <p> And it is a most blessed and soul-satisfying view, when opened to our understanding by the Holy Ghost, what the same [[Almighty]] [[Author]] of his sacred word hath taught us concerning it in the Scriptures of eternal tRuth We now discover the suitability of our dear Redeemer for the great purposes of his mission, and plainly perceive how needful such a priest is for us, "who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens." [[Well]] might the Lord Jesus, by the spirit of prophecy, declare, as he doth, (Psalms 139:1-24) (which, I venture to believe, refers principally, if not wholly, to the Lord Jesus Christ) "I am fearfully and wonderfully made. My substance was not hid from thee when I was made in secret, and curiously wrought in the lowest paths of the earth." If, as we have before noticed, and from the authority of Scripture, Christ's body was the Father's gift, (Hebrews 10:5) and if the Holy Ghost, in his overshadowing power, was the almighty: worker in the dark place of the virgin's womb, here called "the lowest parts of the earth," what blessedness is given to the view of the subject amidst all the mysteriousness of it, and how are we taught to honour, reverence, love, and praise the whole united persons of the GODHEAD for those wonders of redemption by Jesus Christ. "Thanks be unto God, I would say, (will not the reader join my spirit in it?) for his unspeakable gift!" (2 Corinthians 9:15) </p>

<p> <b> MARY </b> </p> <p> <b> 1. [[Mary]] the mother of James the Little and [[Joses]] </b> , one of the women who followed [[Jesus]] from Galilee, stood beside the cross, watched the burial, and visited the sepulchre on the [[Resurrection]] morning (Matthew 27:55-56 = Mark 15:40-41, Matthew 27:61 = Mark 15:47, Mark 16:1 = Matthew 28:1 = Luke 24:10). From John 19:25 it appears that she was wife to Clopas. This name is distinct from [[Cleopas]] (Luke 24:18), and is perhaps identical with Alphaens, both representing חַלְפַי. Cf. J. B. Lightfoot, <i> Gal. </i> p. 256. WH [Note: H Westcott and Hort’s text.] write Ἀλραῖος (see <i> NT </i> , vol. ii. § 408). If this identification be allowed, then (1) James the Little was probably one of the Twelve (Matthew 10:3 = Mark 3:18 = Luke 16:15); (2) he was perhaps brother to [[Levi]] (Matthew), the son of Alphaeus. The latter inference is favoured by ( <i> a </i> ) the <i> v.l. </i> Ἰάκωβον for Δευείν in Mark 2:14; ( <i> b </i> ) the tradition that James, like Matthew, had been a tax-gatherer (Chrysost. <i> in Matth. </i> xxxiii.: δύο τελῶναι, Ματθαῖος καὶ Ἰάκωβος; Euth. Zig.: Ματθαῖος δὲ καὶ Ἰάκωβος ὁ τοῦ Ἀλφαίου, τελῶναι). See artt. [[Alphaeus]] and Clopas. </p> <p> [[Hegesippus]] (in Eus. <i> Historia Ecclesiastica </i> iii. 11. 32, iv. 22) mentions a [[Clopas]] who was brother to Joseph, our Lord’s foster-father; but there is no evidence that he was identical with this Clopas. Jerome, in support of his theory of ‘the [[Brethren]] of Jesus,’ construes Μαριὰμ ἡ τοῦ Κλωτᾶ in John 19:25 as in opposition to ἡ ἀδελφὴ τῆς μητρὸς αὐτοῦ, thus reducing the number of the women by the [[Cross]] to three, and making ‘Mary the [wife] of Clopas’ the Virgin’s sister. See J. B. Lightfoot, <i> Gal. </i> p. 255 ff. But (1) it is improbable that two sisters bore the same name, and (2) ‘the sister of his mother’ was apparently Salome, the mother of the sons of [[Zebedee]] (cf. Mark 15:40 = Matthew 27:56). </p> <p> <b> 2. Mary [[Magdalene]] </b> .—She is first mentioned (Luke 8:2) as one of a company of women who attended Jesus on His second mission through [[Galilee]] in the course of the second year of His ministry. She is distinguished by two significant epithets: (1) ‘the Magdalene,’ <i> i.e. </i> the woman of [[Magdala]] ( <i> Mejdel </i> ), a town on the [[Lake]] of Galilee, some 3 miles from Capernaum, at the southern end of the [[Plain]] of Gennesaret. The modern Mejdel is a miserable village, but the ancient Magdala was a wealthy place, one of three cities, according to the Talmud, whose tribute had to be conveyed in waggons to [[Jerusalem]] (cf. Lightfoot on John 12:3). It had, however, an evil reputation, and was destroyed, according to the same authority, for harlotry, so that ‘Mary the Magdalene’ might be equivalent to ‘Mary the harlot’ (cf. ‘Corinthian Lais’). It is only fair, however, to add that many regard this as very precarious. </p> <p> (2) ‘From whom seven demons had gone forth.’ In [[Jewish]] parlance, immorality was a form of demonic possession,* [Note: Lightfoot on Luke 8:2. Cf. Jer. Vit. Hil. Erem.: a virgo Dei at Majumas possessed by amoris dœmon.] and, just as the grace of the [[Holy]] [[Spirit]] is called ‘sevenfold,’† [Note: Od. Clun. Hymn. de S. Mar. Magdal.: </p> <p> ‘Qui septem purgat vitia </p> <p> Per septiformem gratiam.’] so sevenfold possession might signify complete abandonment to the dominion of unclean passion. Cf. Matthew 12:45 = Luke 11:26. It is possible that Mary had been a harlot, that Jesus had rescued her from her life of shame, and that she followed Him out of gratitude. She was one of the devoted women who stood by the cross (John 19:25, Matthew 27:56 = Mark 15:40), watched His burial (Matthew 27:61 = Mark 15:47), and came on the Resurrection morning to the sepulehre (John 20:1 = Matthew 28:1 = Mark 16:1 = Luke 24:10). [[Finding]] it empty, she waited beside it weeping, and was rewarded with the first vision of the risen Lord (John 20:11-18, cf. Matthew 28:9-10). </p> <p> <b> 3. Mary of Bethany. </b> —She is first introduced by St. Luke (Luke 10:38-42), who tells how Jesus, probably on His way to the [[Feast]] of [[Tabernacles]] (John 7:2; John 7:10) in the third year of His ministry, reached ‘a certain village,’ and was hospitably received by ‘a certain woman by name Martha,’ who had a sister called Mary. The Feast of Tabernacles was a season of feasting and friendship. ‘They ate the fat and drank the sweet, and sent portions unto them for whom nothing was prepared, and made great mirth’ (Exodus 23:16, Leviticus 23:33-44, Numbers 29:12-38, Nehemiah 8:9-18). Martha, a good housewife, was busy making ready the festal cheer; but Mary, oblivious of all save the Lord’s presence, seated herself, in the posture of a disciple (cf. Acts 22:3), at His feet and listened to His discourse. Martha, ‘distracted about much service,’ interposed: ‘Lord, dost thou not care that my sister left me alone to serve? [[Tell]] her then to lend me a helping hand.’ ‘Martha, Martha,’ He answered, gently protesting against the sumptuousness of His hostess’s preparations, ‘thou art anxious and troubled about many things, but a few are all we need; or rather,’ He added, ‘only one thing;‡ [Note: אBL, WH ὀλίγων δέ ἑστιν χρεία ἢ ἑνός.] for it is the good “portion” that Mary chose, one which shall not be taken away from her.’ At that season, when they were all feasting and sending ‘portions,’ Mary was thinking not of the meat that perisheth, but of that which endureth unto eternal life. </p> <p> St. Luke does not name the village where [[Martha]] and Mary dwelt. St. John tells us that it was Bethany, and that they had a brother named [[Lazarus]] (John 11:1-46). Some months later, when Jesus was at the other [[Bethany]] beyond Jordan, whither He had retired from Jerusalem to escape the fury of the rulers (John 10:40; cf. John 1:28 Revised Version NT 1881, OT 1885), Lazarus fell sick, and his sisters sent Jesus word. For two days after He heard the news He remained where He was, and only when Lazarus died did He set out. His approach was reported to Martha, apparently the elder sister and mistress of the house; and she went to meet Him and sorrowfully upbraided Him: ‘Lord, hadst thou been here, my brother had not died.’ [[Assured]] of His sympathy and help, she returned home and, finding her sister among the mourners, whispered to her that the Teacher had come. Mary arose, and, hurrying to Him, fell at His feet, crying in the very words which Martha had used, the words which had been on their lips all those sorrowful days: ‘Lord, hadst thou been here, my brother had not died.’ Cf. art. Martha. </p> <p> Mary appears a third time six days before the Passover, when Jesus was entertained in the house of [[Simon]] the [[Leper]] at Bethany, and she came in during the feast and anointed His feet (John 12:1-11; cf. Matthew 26:6-13 = Mark 14:3-9). See Anointing, I. 2. </p> <p> Literature.—Lightfoot, <i> Hor. Heb. </i> ii. pp. 23, 388, 652; Hengstenb. on John 11:1-46; Andrews, <i> Life of our Lord </i> , pp. 281–286; artt. ‘Mary’ in Hasting's Dictionary of the [[Bible]] and in <i> Encyc. Bibl. </i> </p> <p> [[David]] Smith. </p>

<p> the mother of Jesus, and wife of Joseph. She is called by the [[Jews]] the daughter of Eli; and by the early [[Christian]] writers, the daughter of [[Joakim]] and Anna: but Joakim and [[Eliakim]] are sometimes interchanged, 2 Chronicles 36:4; and Eli, or Heli, is therefore the abridgment of Eliakim, Luke 3:23 . She was of the royal race of David, as was also [[Joseph]] her husband; and she was also cousin to Elizabeth, the wife of [[Zacharias]] the priest, Luke 1:5; Luke 1:36 . [[Mary]] being espoused to Joseph, the [[Angel]] [[Gabriel]] appeared to her, to announce to her that she should be the mother of the Messiah, Luke 1:26-27 , &c. To confirm his message, and to show that nothing is impossible to God, he added that her cousin Elizabeth, who was old, and had been hitherto barren, was then in the sixth month of her pregnancy. Mary answered, "Behold the handmaid of the Lord, be it unto me according to thy word;" and presently she conceived. She set out for Hebron, a city in the mountains of Judah, to visit her cousin Elizabeth. As soon as [[Elizabeth]] heard the voice of Mary, her child, John the Baptist, leaped in her womb; and she was filled with the [[Holy]] Ghost, and spake with a loud voice, saying, "Blessed art thou among women," </p> <p> &c. Then Mary praised God, saying, "My soul doth magnify the Lord, and my spirit hath rejoiced in [[God]] my Saviour," &c. Mary continued with Elizabeth about three months, and then returned to her own house. An edict of [[Caesar]] [[Augustus]] having decreed, that all subjects of the empire should go to their own cities, to register their names according to their families, Joseph and Mary, who were both of the lineage of David, went to Bethlehem, from whence sprung their family. But while they were here, the time being fulfilled in which Mary was to be delivered, she brought forth her first-born son. She wrapped him in swaddling clothes, and laid him in the manger of the stable or cavern whither they had retired, because there was no room in the inn. [[Angels]] made this event known to shepherds, who were in the fields near Bethlehem, and these came in the night to Joseph and Mary and saw the child laying in the manger, and paid him their adoration. The presentation of [[Christ]] in the temple, the flight into Egypt, the slaughter of the innocents, and other events connected with the birth and infancy of our Lord, are plainly related in the Gospels. </p> <p> Mary and Joseph went every year to [[Jerusalem]] to the passover; and when [[Jesus]] was twelve years of age, they took him with them. When they were returning, the youth continued at Jerusalem, without their perceiving it. Three days after, they found him in the temple, sitting among the doctors, hearing them and asking them questions. Afterward, he returned with them to Nazareth, and lived in filial submission to them. But his mother laid up all these things in her heart, Luke 2:51 , &c. The [[Gospel]] speaks nothing more of the [[Virgin]] Mary till the marriage at [[Cana]] of Galilee, at which she was present with her son Jesus. She was at Jerusalem at the last passover our [[Saviour]] celebrated there. There she saw all that was transacted; followed him to Calvary; and stood at the foot of his cross with an admirable constancy and courage. Jesus seeing his mother, and his beloved disciple near, he said to his mother, "Woman, behold thy son; and to the disciple, [[Behold]] thy mother. And from that hour the disciple took her home to his own house." No farther particulars of this favoured woman are mentioned, except that she was a witness of Christ's resurrection. A veil is drawn over her character and history; as though with the design to reprove that wretched idolatry of which she was made the subject when [[Christianity]] became corrupt and paganized. </p> <p> <strong> 2. </strong> MARY, the another of John Mark, a disciple of the Apostles. She had a house in Jerusalem, whither, it is thought, the [[Apostles]] retired after the ascension of our Lord, and where they received the Holy Ghost. After the imprisonment of St. Peter, the faithful assembled in this house, and were praying there when Peter, delivered by the ministry of an angel, knocked at the door of the house, Acts 12:12 . </p> <p> <strong> 3. </strong> MARY, of Cleophas. St. Jerom says, she bore the name of Cleophas, either because of her father, or for some other reason which cannot now be known. Others believe, with greater probability, that she was wife of Cleophas, as our version of the New [[Testament]] makes her, by supplying the word <em> wife, </em> John 19:25 , and mother of James the less, and of Simon, brethren of our Lord. These last mentioned authors take Mary mother of James, and Mary wife of Cleophas, to be the same person, Matthew 27:56; Mark 15:40-41; Luke 24:10; John 19:25 . St. John gives her the name of Mary of Cleophas; and the other evangelists, the name of Mary, mother of James. [[Cleophas]] and [[Alpheus]] are the same person; as James, son of Mary, wife of Cleophas, is the same as James, son of Alpheus. It is thought she was the sister of the Virgin Mary, and that she was the mother of James the less, of Joses, of Simon, and of Judas, who in the Gospel are named the brethren of Jesus Christ, Matthew 13:55; Matthew 27:56; Mark 6:3; that is, his cousin-germans. She was an early believer in Jesus Christ, and attended him on his journeys, to minister to him. She was present at the last passover, and at the death of our Saviour she followed him to Calvary; and during his passion she was with the mother of Jesus at the foot of the cross. She was also present at his burial; and on the Friday before had, in union with others, prepared the perfumes to embalm him, Luke 23:56 . But going to his tomb very early on the Sunday morning, with other women, they there learned from the mouth of an angel, that he was risen; of which they carried the news to the Apostles, Luke 24:1-5; Matthew 28:9 . By the way, Jesus appeared to them; and they embraced his feet, worshipping him. This is all we know with certainty concerning Mary, the wife of Cleophas. </p> <p> <strong> 4. </strong> MARY, sister of Lazarus, who has been preposterously confounded with that female sinner spoken of, Luke 7:37-39 . She lived with her brother and her sister [[Martha]] at Bethany; and Jesus Christ, having a particular affection for this family, often retired to their house with his disciples. [[Six]] days before the passover, after having raised [[Lazarus]] from the dead, he came to [[Bethany]] with his disciples, and was invited to sup with [[Simon]] the leper, John 12:1 , &c; Matthew 26:6 , &c; Mark 14:3 , &c. Martha attended at the table, and Lazarus was one of the guests. [[Upon]] this occasion, Mary, taking a pound of spikenard, which is the most precious perfume of its kind, poured it upon the head and feet of Jesus. She wiped his feet with her hair, and the whole house was filled with the odour of the perfume. [[Judas]] [[Iscariot]] murmured at this; but Jesus justified Mary in what she had done, saying, that by this action she had prevented his embalmment, and in a manner had declared his death and burial, which were at hand. From this period the [[Scriptures]] make no mention of either Mary or Martha. </p> <p> <strong> 5. </strong> MARY MAGDALENE, so called, it is probable, from Magdala, a town of Galilee, of which she was a native, or where she had resided during the early part of her life. Out of her, St. Luke tells us, Jesus had cast seven devils, Luke 8:2 . He informs us, also, in the same place, that Jesus, in company with his Apostles, preached the Gospel from city to city; and that there were several women with them, whom he had delivered from evil spirits, and healed of their infirmities; among whom was this Mary, whom some, without a shadow of proof, have supposed to be the sinful woman spoken of, Luke 7:37-39; as others have as erroneously imagined her to be Mary, the sister of Lazarus. Mary Magdalene, is mentioned by the evangelists as being one of those women that followed our Saviour to minister to him according to the custom of the Jews. She attended him in the last journey he made from [[Galilee]] to Jerusalem, and was at the foot of the cross with the holy virgin, John 19:25; Mark 15:47; after which she returned to Jerusalem, to buy and prepare with others certain perfumes, that she might embalm him after the [[Sabbath]] was over, which was then about to begin. All the Sabbath day she remained in the city; and the next day, early in the morning, went to the sepulchre along with Mary, the mother of James, and Salome, Mark 16:1-2; Luke 24:1-2 . For other particulars respecting her, see also Matthew 28:1-5; John 20:11-17 . In Dr. Townley's Essays, there is one of considerable research on Mary Magdalene; and his conclusion is, that it is probable that the woman mentioned by St. Luke, and called in the English translation "a sinner," had formerly been a Heathen; but whether subsequently a proselyte to [[Judaism]] or not, is uncertain; and that, having been brought to the knowledge of Christian truth, and having found mercy from the Redeemer, she pressed into Simon's house, and gave the strongest proofs of her gratitude and veneration by anointing the Saviour's feet, bedewing them with her tears, and wiping them with the hairs of her head:—that by a wilful and malicious misrepresentation, the Jews confounded Mary [[Magdalene]] with Mary the mother of Jesus, and represented her as an infamous character;—and that, from the blasphemous calumny of the Jews, a stigma of infamy has been affixed to the name of Mary Magdalene, and caused her to be regarded in the false light of a penitent prostitute. There is no doubt but that Mary Magdalene, both in character and circumstances, was a woman of good reputation. </p>

[[Miriam]] <p> 1. Mother of Jesus. [[Mary]] seems to have been related to Elizabeth, the mother of John the Baptist, and wife of the priest Zechariah. [[Elizabeth]] was also of a priestly family. If “kinswoman” in Luke 1:36 is a reference for family line and not a relationship established by marriage, then Mary's family heritage may have been priestly. Luke presented Mary as a person of great faith prepared to be an agent of [[God]] in the birth of the Messiah. In later church tradition, two important theological beliefs focus the significance of Mary. One has to do with what is referred to as “divine maternity,” while the other is “virginial conception.” Their scriptural orientation is based on Luke 1:34 that details Mary's response to the angel's announcement that she would have a son. Mary questioned how this could be since she did not have a husband. The [[Greek]] states, “I am not knowing a man.” Some have interpreted the Greek text as making an eternally valid theological statement that her virginity is an on-going state that equals a “perpetual virginity.” Matthew 1:24-25 (including, [Joseph] “knew her not until she had borne a son”) would seem to challenge the perpetual virginity belief. The Luke text is sufficiently vague as to allow the growth of such doctrine. In contemporary Christianity, the [[Roman]] [[Catholic]] and [[Eastern]] [[Orthodox]] churches embrace these doctrines, while most [[Protestant]] churches do not. However, in all cases, Mary is a revered character in [[Christian]] tradition who is believed to represent goodness, innocence, and profound commitment to the ways of God. </p> <p> Mary does not play as high a profile in the [[Gospels]] as one might expect. The [[Gospel]] writers attempted to emphasize Jesus' divine origins at the expense of deemphasizing the importance of His mother. The Gospel of John presents women in an essential place in the public ministry of Jesus, and Mary, the mother of Jesus, functions in such a role. In John 2:1-11 , Mary's presence at Jesus' first public miracle of changing water to wine at the marriage at [[Cana]] underscores, in a profound manner, that Jesus' destiny challenges all norms, including that of immediate family relationships. The recurring Johannine theological theme of Jesus' “hour” being divinely directed is pointedly made by Mary's presence in the episode (compare Mark 3:31-35; Luke 11:27-28 ). Mary's presence at the foot of the cross (found only in John 19:25-27 ) highlights the mother's love. Acts 1:14 indicates that Mary was present, along with other hero figures of early Christianity, in the upper room scene in Jerusalem. </p> <p> 2. Mary Magdalene. [[Magdala]] was an important agricultural, fishing, and trade center of ancient Galilee. Mark 16:9 and Luke 8:2 indicate that this Mary, from Magdala, was exorcised of some seven demons. In antiquity, demon possession was an indication of physical or spiritual illness; obviously, Mary [[Magdalene]] was quite ill before her encounter with Jesus. Mary eventually became part of an inner circle of supporters of Jesus. She was a witness of His crucifixion ( Mark 15:40; Matthew 27:56; John 19:25 ), burial (Mark 15:47; Matthew 27:61 ), the empty tomb (Mark 16:18; Matthew 28:1-10; Luke 24:10 ), and she was a witness of Jesus' resurrection (Mark 16:9; John 20:1-18 ). A tradition, especially prevalent in western [[Christianity]] from about A.D. 500 onward, identified Mary Magdalene with the sinful woman of Luke 7:36-50 . The text gives no reason for such an association, as the introduction of Mary in Luke 8:1 is quite removed topically from Luke 7:36 . To confuse the interpretative tradition further, the sinful woman in the anointing scene of Luke 7:36-50 is often identified incorrectly with another Mary, the sister of [[Martha]] and Lazrus. On all accounts, no evidence exists that the sinful woman of Luke 7:1 should be identified as Mary. </p> <p> 3. Mary (of Bethany), the sister of Martha and Lazarus. Mary, Martha, and [[Lazarus]] seem to have been part of an inner circle of Jesus' associates. The Gospel of John places particular emphasis on their select status. Mary from [[Bethany]] played a primary role in the episode of Lazarus' resurrection from the dead in John 11:1 . In John 12:1 , Mary anointed Jesus' feet with precious oil, thus serving an important confessional function of anticipating Jesus' death. [[Given]] the sequence of John's Gospel, Mary is represented as a follower of [[Jesus]] who is well acquainted with Jesus' ultimate destiny (compare Judas, the disciple in John 12:4 , who is not as well informed). </p> <p> 4. Mary, the mother of James the younger and of [[Joses]] and Salome. This Mary would appear to be part of Jesus' following from [[Galilee]] who moved with Him during His itinerant public ministry (compare Mark 15:40-41 ). She witnessed Jesus' crucifixion and was part of the group of women who encountered the empty tomb (Mark 15:47; Mark 16:1-8; Matthew 27:55-56; Matthew 28:1-8; Luke 23:56; Luke 24:1-10 ). </p> <p> 5. Mary, the mother of John Mark. This woman was the owner of the house in [[Jerusalem]] where the first followers of Jesus met (Acts 12:12 ). Her son, John Mark, eventually became a disciple of [[Paul]] and [[Barnabas]] (Acts 12:25 ). See [[John Mark]] . </p> <p> 6. Mary, the wife of Clopas. She witnessed Jesus' crucifixion (John 19:25 ) and may be the same character as Mary, the mother of James, Joses, and [[Salome]] in the Synoptic Gospels accounts. </p> <p> 7. Mary, from Rome. An individual Paul greeted in Romans 16:6 . Wayne McCready </p>

<p> [[Six]] women in the New [[Testament]] had the name Mary. The lesser known of these were the mother of John Mark (Acts 12:12; for details see MARK), a member of the church in [[Rome]] (Romans 16:6), and a woman who was wife of [[Clopas]] and mother of two sons, James and [[Joseph]] (Matthew 27:56; Mark 15:40; Mark 15:47; Mark 16:1; John 19:25). </p> <p> This last-named [[Mary]] was one of several women from [[Galilee]] who helped look after the needs of [[Jesus]] and his disciples. They travelled with Jesus around [[Palestine]] and were present at his crucifixion. [[Another]] in that group was also named Mary. She came from the town of [[Magdala]] in Galilee and was known as Mary Magdalene, to distinguish her from the other Marys (Matthew 27:55-56; Luke 8:1-3). </p> <p> Mary [[Magdalene]] had become a follower of Jesus early in his ministry, when he had healed her of evil spirits (Luke 8:2). On the morning of Jesus’ resurrection, she and some others, including Mary the mother of James and Joseph, went to anoint the body of Jesus, but found the tomb empty (Matthew 28:1-5; John 20:1). She brought Peter and John to the tomb, then, after they had left, met the risen Jesus (John 20:2-18). </p> <p> Another Mary was the sister of [[Martha]] and Lazarus. The three lived at Bethany, just outside Jerusalem, and were close friends of Jesus (John 11:1; John 11:5). In the biblical record, Mary and Martha are usually mentioned together. (For further details see MARTHA.) </p> <p> The mother of Jesus </p> <p> By far the most important Mary in New Testament times was the mother of Jesus. She was blessed above all women, for [[God]] chose her to be the mother of the [[Messiah]] (Luke 1:28; Luke 1:32; Luke 1:42-43). </p> <p> At the time God revealed this to Mary, she lived in the town of [[Nazareth]] in Galilee, where she was engaged to be married to a local carpenter named Joseph. (Concerning the families from which Mary and Joseph came see JOSEPH THE HUSBAND OF MARY.) God revealed to Mary that, while still a virgin, she would become pregnant. This would come about through the direct creative power of God’s Spirit, so that her son would be unique. [[Though]] fully human, he would also be the [[Son]] of God (Luke 1:30-35). </p> <p> Mary accepted the will of God for her without question (Luke 1:38). She praised God that he chose her, just an ordinary person from a humble family, to be the means by which he would bring his blessing to the world. Through her baby, God would fulfil the promises given to [[Abraham]] and [[David]] (Luke 1:46-56). </p> <p> For the next three months Mary stayed with her friend and relative, Elizabeth, in Judea. When she returned to Nazareth pregnant, Joseph was deeply troubled, but he too submitted to God’s will after he received a revelation of the divine purposes (Luke 1:56; Matthew 1:18-25). </p> <p> Some months later, Joseph and Mary moved to [[Bethlehem]] in [[Judea]] for a census, and there the baby was born (Luke 2:1-7; Luke 2:19). When Joseph and Mary later took the baby to [[Jerusalem]] for certain [[Jewish]] ceremonies, Mary learnt a little of what lay ahead. Although her son would be a Saviour, he would also attract bitter opposition, which would in turn cause Mary pain and sorrow (Luke 2:22-23; Luke 2:34-35). </p> <p> Because of the threat of violence from Herod, Joseph sought safety for Mary and the baby Jesus by taking them to Egypt. After Herod’s death the family returned to Palestine and settled in Nazareth (Matthew 2:13-14; Matthew 2:19-23). </p> <p> Joseph and Mary brought Jesus up to be obedient to his parents and to be instructed in the teachings of the Old Testament (Luke 2:42-46; Luke 2:51). They did not, however, have a clear understanding of the unique relationship that Jesus had with his heavenly Father (Luke 2:49). Even when he began his public ministry, Jesus found it necessary to remind his mother that he was to use his divine power solely in accordance with his Father’s will. He would not use it merely to please friends and family (John 2:3-4). </p> <p> The children born to Mary and Joseph after Jesus were James, Joseph, Simon, [[Judas]] and at least two daughters (Matthew 13:55-56; Mark 6:3). When Jesus set out on his public ministry, his brothers did not believe him to be the Messiah. They thought that he was suffering from some sort of religious madness. On one occasion when they expressed their annoyance with him, Mary was with them (Mark 3:21; Mark 3:31-35; John 7:3-5). </p> <p> Nevertheless, Mary was convinced of her son’s messiahship and remained devoted to him even to the cross (John 19:25-27). Jesus’ resurrection seems to have changed his brothers, for in the days immediately after his ascension, they along with Mary were among the group of Jerusalem believers who met for fellowship and prayer (Acts 1:14; cf. 1 Corinthians 15:7). </p>

<p> In [[Hebrew]] [[Miriam]] , </p> <p> 1. "The Mother of Jesus," Acts 1:14 . Her amiable and lovely character, and her remarkable history in connection with the wonders relating to the birth of Christ, are recorded in Matthew 1:1-2:23 Luke 1:1-2:52 . The genealogy of the [[Savior]] through her, in the line of [[David]] and Abraham, is preserved in Luke 3:1-38 , to prove that he was born "as concerning the flesh" according to ancient prophecies. After the return from [[Egypt]] to Nazareth, she is but five times mentioned in the gospel history: three on the part of Christ, Matthew 12:46-50 Luke 2:49,50 John 2:4; one when he commended her to the care of John, John 19:26; and lastly as among the disciples at [[Jerusalem]] after his ascension, Acts 1:14 . </p> <p> Thenceforth, throughout the Acts of the Apostles, the Epistles, and the Revelation, no allusions made to her. [[Manifestly]] the worship of [[Mary]] had not then commenced. The inventions of the Romish church in after-centuries are wholly destitute of foundation in Scripture, and subversive of the gospel. One of these unauthorized inventions is the alleged immaculate conception and spotless holiness of Mary. See Romans 3:10,23 Galatians 3:22 1 John 1:8; and compare also the reproofs above alluded to, and her own confession of her need of a Savior, Luke 1:47 . [[Another]] unauthorized invention is her alleged virginity after the birth of Jesus, Matthew 1:25 Luke 2:7 . No case can be found in [[Scripture]] where "firstborn son" is used of an only child. In other passages the brethren, sisters, and mother of [[Christ]] are mentioned together, apparently as one family, Matthew 13:55,56; and she was known as the wife of [[Joseph]] probably for almost thirty ears, John 6:42 . To adore her as the "queen of heaven," and the "mother of God," is, in the light of the Bible, blasphemous idolatry; and to pray to her as divine, or even as a mediator with [[God]] implies that she possesses the attribute of omnipresence, and degrades the only and sufficient Mediator, 1 Timothy 2:5 Hebrews 4:16 . She was "blessed" or signally favored "among women," as [[Jael]] was "blessed above women," Judges 5:24 Luke 1:28; but Christ himself declares that a higher blessing belongs to those "that hear the word of God and keep it," Luke 11:27,28 . </p> <p> 2. The mother of Mark the Evangelist. She had a house in Jerusalem, where the followers of [[Jesus]] were wont to convene. [[Hither]] Peter, when delivered from prison by the angel, came and knocked at the gate, Acts 12:12 . [[Many]] such hospitable [[Christian]] homes, and places of social prayer, even in troublous times, are forever enshrined in the remembrances of the people of God. </p> <p> 3. The wife of Cleophas, and mother of James the [[Less]] and Joses, Matthew 27:56,61 Luke 24:10 John 19:25 . This last passage leaves it uncertain whether this Mary was sister to Mary our Lord's mother, or not. Some suppose that four persons are there named: Christ's mother, his mother's sister, Mary of Cleaophas, and Salome. See James 3 . She believed early on Jesus Christ, and accompanied him in some of his journeys, to minister to him, followed him to Calvary, and was with his mother at the foot of his cross. She was also present at his burial, prepared perfumes to embalm him, and was early at his sepulchre on the morning of his resurrection. See [[Cleophas]] . </p> <p> 4. The sister of Lazarus, whom our Lord raised from the dead. Her character presents a beautiful companion-picture to that of her more active and impulsive sister Martha. Contemplative, confiding, and affectionate, it was like heaven to her to sit at the feet of her adored Teacher and Lord, Luke 10:39-42 . The character of the two sisters was well contrasted at the supper in Bethany, after the resurrection of Lazarus. No service was too humble for [[Martha]] to render, and no offering too costly for Mary to pour out, in honor of their Savior, John 11:1-57 12:1-8 . This occurrence should not be confounded with that described in Luke 7:37-50 . </p> <p> 5. The Magdalene, or native of [[Magdala]] on the [[Sea]] of Galilee. She was foremost among the honorable women of substance who ministered unto Christ and his disciples, Matthew 28:1-10 Mark 15:47 16:1-10 Luke 24:1-12 John 20:1,2,10-18 . She was especially devoted to Christ, for his mercy in casting out from her seven evil spirits, Luke 8:23 . She was early at his tomb; and lingering there when the disciples had retired, she was the first to throw herself at the feet of the risen Savior. There is no evidence that she was ever a profligate. </p> <p> 6. A benevolent and useful Christian at Rome, saluted in Paul's epistle, Romans 16:6 . </p>

<p> Mary, the mother of Jesus, is called <i> theotokos </i> by the church because her [[Son]] is the one and only Son of God, <i> homoousios </i> (consubstantial) with the Father. In the New [[Testament]] [[Mary]] is presented as the true Israelite, the model disciple, the woman of faith/faithfulness, and a type of the church. </p> <p> Mark presents only a rapid sketch or silhouette of the [[Jewish]] woman who is the mother of Jesus. In 3:31-35 [[Jesus]] acknowledges his mother, brothers, and sisters, but then states that whoever does the will of [[God]] is a member of his family. In 6:1-6a Jesus is identified as "the son of Mary, a brother [ <i> adelphos </i> ] of James, Joseph, [[Judas]] and Simon, " and he is said to have "sisters." The meaning of <i> adelphos </i> here is disputed. It may mean a blood-brother, a half-brother, or, within the extended family, a male cousin. [[Likewise]] the word "sister" ( <i> adelphe </i> [Ἀδελφή]) has been interpreted as a blood-sister, a half-sister, and a female cousin. Since the early church maintained the perpetual virginity of Mary, it could not accept that Jesus had full blood brothers or sisters. </p> <p> Matthew fills out the silhouette of Mary provided by Mark, but only in terms of the birth and infancy of her Son. </p> <p> In the genealogy of 1:1-17 there are no less than four women (Tamar, Rahab, Ruth, and Bathsheba), all of whom have irregular marital unions. [[Nevertheless]] all served God's messianic plan; so does Mary, whose son was not begotten by [[Joseph]] (v. 16). </p> <p> In 1:18-25 Joseph acknowledges Jesus as his son by claiming him and naming him, so that he is truly "a son of David." Further, Joseph is told and recognizes that Mary conceived her Son in a miraculous way through the direct and unique action of the [[Holy]] Spirit. Thus, we have the doctrine of the virginal conception/birth of Jesus. </p> <p> Luke presents Mary as the perfect disciple of her Son, who is also her Lord. </p> <p> In the annunciation (1:26-38) Mary is called to unique discipleship. As a virgin she will conceive and bear a son who is "the Son of God." </p> <p> In 1:39-56 we read of Mary's visit to Elizabeth, of Elizabeth's hymn to Mary, and then of Mary's "Magnificat." Mary is both "the handmaid of the Lord" and "the mother of my Lord, " for her Son is the Son of God, the [[Messiah]] of [[Israel]] and [[Savior]] of the world. </p> <p> Mary is also very much present in chapter 2 as the "mother of my Lord." We read of the birth of Jesus (vv. 6-7), the visit of the shepherds (vv. 8-20), the naming of Jesus and the purification of Mary (vv. 21-40), and (much later) the finding of the boy Jesus in the temple (vv. 41-52). </p> <p> Luke 8:19-21 is similar to Mark 3:31-35 but Luke 11:27-28 is only found in Luke's Gospel. Here the mother of Jesus is presented as worthy of beatitude, not only because of giving birth to her Son but also because of her faith, obedience, and discipleship. </p> <p> From the hand of Luke we also learn in Acts 1:14 that Mary was present with others waiting for the arrival of the Holy Spirit. Thus, she is always the faithful disciple. </p> <p> At the wedding in John 2:1-12Jesus appears to reject his mother's request and then immediately does what she asks! However, she is there as his first disciple to behold his first miraculous sign. Further, she is there also "with his brothers" (v. 12), who (as noted above) may be her sons, Joseph's sons by a previous marriage, or the cousins of Jesus. </p> <p> John 19:25-27 presents Mary at the foot of the cross, where Jesus entrusts Mary to John and John to Mary. Here, it may be said, the new fellowship, the new <i> ekklesia </i> [Ἐκκλησία], is born and Mary has a central place within this communion of love. She who gave birth to her Son is there to see him die. </p> <p> [[Paul]] states (Galatians 4:4 ) that Jesus was born of a woman (who is not named) and because she was a Jewish woman he was circumcised and submitted to the Law. Paul's words here or elsewhere tell us nothing about the nature of his conception. </p> <p> In Revelation 12:1-6 we see into heaven and there behold the woman, the dragon, and the woman's child. In verses 7-12 we read of the archangel [[Michael]] and the dragon who move from heaven to earth, and then in verses 13-17 of the dragon, the woman, and her child, all of whom are on earth. It would appear that the woman has a primary reference to the people of God, Israel, and the church, with a secondary reference to Mary, mother of the Messiah: she is a "type" of the church. </p> <p> Mary is a unique woman because she is the mother of the Son of God and also the first [[Christian]] disciple. The [[Catholic]] [[Church]] of East and West has developed its teaching concerning her not only by speaking of her as <i> theotokos </i> but also by speaking of her virginity before birth (virginal conception), at birth (miraculous delivery), and after birth (perpetual virginity). [[Liberal]] theology tends to deny all three. Classical [[Protestantism]] (Luther, Calvin) accepted all three, but modern biblically based [[Protestants]] tend only to accept the first. </p> <p> Peter Toon </p> <p> <i> Bibliography </i> . R. E. [[Brown]] et al., <i> Mary in the New Testament </i> ; J. McHugh, <i> The Mother of Jesus in the New Testament </i> ; A. J. Tambasco, <i> What Are They [[Saying]] about Mary? </i> </p>

<p> [[Mary]] (mâ'ry). The name of several women in the New Testament. 1. The mother of our Lord. She was, like Joseph, of the tribe of [[Judah]] and of the lineage of David. Psalms 132:11; Luke 1:32; Romans 1:3. She was connected by marriage, Luke 1:36, with Elisabeth, who was of the tribe of [[Levi]] and of the lineage of Aaron. She was betrothed to [[Joseph]] of Nazareth; but before her marriage she became with child by the [[Holy]] Ghost, and became the mother of [[Jesus]] Christ, the [[Saviour]] of the world. She was at [[Jerusalem]] with Joseph, at [[Cana]] and at Capernaum. ' John 2:12; Matthew 4:13; Matthew 13:54-55; Mark 6:1-4 Lastly she was at the cross, and was there commended to the care of the disciple whom Jesus loved: "Woman, behold thy son." And from that hour John assures us that he took her to his own abode. In the days succeeding the ascension of [[Christ]] Mary met with the disciples in the upper room, Acts 1:14, waiting for the coming of the Holy [[Spirit]] with power. Such is all the authentic history we have of the "blessed among women," taught, as no other woman was, the hard lessons which were to guide her to her Son's eternal kingdom. Some of them were joyful; and some were very grievous; but she learned them thoroughly, fill she loved the Lord Jesus as her Saviour far more than as her [[Song]] of [[Solomon]] 2:1-17. The wife of Cleophas, was present at the crucifixion and burial of our Lord, Matthew 27:56; Matthew 27:61, was among those who went to embalm him, Mark 16:1-10, was among the earliest to whom the news of his resurrection was announced, Luke 24:6; Luke 24:10, and on her way to the disciples with the intelligence she met her risen Lord and worshipped him. Matthew 28:1; Matthew 9:3. The mother of John Mark, Acts 12:12, and aunt to Barnabas, Colossians 4:10, a godly woman residing at Jerusalem at whose house the disciples were convened the night Peter was miraculously delivered from prison. 4. The sister of [[Lazarus]] and Martha, and a devoted friend and disciple of our Saviour, from whom she received the testimony that she had chosen the good part which should not be taken from her. Luke 10:41-42. [[Compared]] with her sister she appears of a more contemplative turn of mind and more occupied with the "one thing" needful. John 11:1; John 12:2. 5. Mary Magdalene, or Mary of Magdala. Luke 8:2. The general impression that she was an unchaste woman is entirely without foundation. Having been cured of a demoniacal possession by our Saviour, she became his follower, Luke 8:2-3. and showed her attachment to him to the last. She was at his crucifixion, John 19:25, and burial, Mark 15:47, and was among those who had prepared the materials to embalm him, Mark 16:1, and who first went to the sepulchre after the resurrection; and she was the first to whom the risen [[Redeemer]] appeared, Mark 16:9, and his conversation with her has an interest and pathos unsurpassed in history. John 20:11 to John 18:6. A [[Christian]] woman in [[Rome]] to whom [[Paul]] sends his salutation. Romans 16:6. </p>

<p> Ma'ry. (a tear). [[Mary]] of Cle'ophas. So in Authorized Version, but accurately "of Clopas," that is, the wife of [[Clopas]] (or Alphaeus). She is brought before us for the first time on the day of the crucifixion, standing by the cross. John 19:25. </p> <p> In the evening of the same day, we find her sitting desolate at the tomb with Mary Magdalene, Matthew 27:61; Mark 15:47, and at the dawn of [[Easter]] morning, she was again there with sweet spices, which she had prepared on the Friday night, Matthew 28:1; Mark 16:1; Luke 23:56, and was one of those who had "a vision of angels, which said that he was alive." Luke 24:23. </p> <p> She had four sons and at least three daughters. The names of the daughters are unknown to us; those of the sons are, James, Joses, Jude and Simon, two of whom became enrolled among the twelve apostles, see [[James The Less]], and a third, see [[Simon]], may have succeeded his brother in charge of the church of Jerusalem. By many, she is thought to have been the sister of the [[Virgin]] Mary. </p> <p> 2. A [[Roman]] [[Christian]] who is greeted by St. [[Paul]] in his [[Epistle]] to the Romans, Romans 16:6, as having toiled hard for him. </p>

<li> A [[Christian]] at [[Rome]] who treated [[Paul]] with special kindness (Romans 16:6 ). <div> <p> [[Copyright]] StatementThese dictionary topics are from M.G. Easton M.A., D.D., Illustrated [[Bible]] Dictionary, [[Third]] Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> Bibliography InformationEaston, Matthew George. Entry for 'Mary'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/m/mary.html. 1897. </p> </div> </li>

<p> 1. Mother of Mark. She is only mentioned as having a house at Jerusalem, in which a meeting for prayer was held when Peter was in prison. Acts 12:12 . </p> <p> 2. A [[Christian]] at [[Rome]] to whom [[Paul]] sent greetings: she had bestowed much labour on him and on others. Romans 16:6 . </p>

<p> A [[Roman]] [[Christian]] greeted in Romans 16:16 as one "who bestowed much labour on you" (so the Sinaiticus, Vaticanus, and Alexandrinus manuscripts read for "us".) The only [[Jewish]] name in the list. [[Christianity]] binds all in one brotherhood; a [[Jewess]] labors much for the good of Rome, Judah's oppressor. </p>

<p> (1): </p> <p> (n.) Marrow. </p> <p> (2): </p> <p> (interj.) See Marry. </p>

<p> Mary, 1 </p> <p> [[Mary]] (Miriam), 'the Mother of Jesus' , and 'Mary his Mother' , are the appellations of one who has in later times been generally called the 'Virgin Mary,' but who is never so designated in Scripture. </p> <p> Little is known of this 'highly favored' individual, in whom was fulfilled the first prophecy made to man, that 'the seed of the woman should bruise the serpent's head' . As her history was of no consequence to Christianity, it is not given at large. Her genealogy is recorded by St. Luke (Luke 3), in order to prove the truth of the predictions which had foretold the descent of the [[Messiah]] from [[Adam]] through [[Abraham]] and David, with the design evidently of showing that [[Christ]] was of that royal house and lineage. </p> <p> Eusebius, the early ecclesiastical historian, although unusually lengthy upon 'the name Jesus,' and the genealogies in Matthew and Luke's Gospels, throws no new light upon Mary's birth and parentage. The legends respecting Anne, who is said to have been her mother, are pure fables without the slightest evidence. </p> <p> The earliest event in her history, of which we have any notice, was the annunciation to her by the angel [[Gabriel]] that she was destined, while yet a pure virgin, to become the mother of the Messiah—an event which was a literal fulfillment of the prophecy given centuries before by Isaiah, that 'a virgin should conceive, and bear a son, and should call his name Immanuel,' which being interpreted, is 'God with us' . On this occasion she was explicitly informed that she should conceive by the miraculous power of God, and that her child should be 'Holy,' and be called 'the [[Son]] of God.' As a confirmation of her faith in this announcement she was also told by the angel that her cousin Elizabeth, who was the wife of one of the chief priests, and who was now far advanced in years, had conceived a son, and that the time was not far off when her reproach among women should cease . </p> <p> [[Almost]] immediately on receiving this announcement Mary hastened from Nazareth, where she was when the angel visited her, to the house of her cousin, who was then residing in the hilly district in 'a city of Judah,' supposed to be Hebron. The meeting of these two pious females, on whom such unexpected privileges had been conferred, was one of mutual congratulations, and united thanksgiving to the author of their blessings. It was on this occasion that Mary uttered the Magnificat—that splendid burst of grateful adoration which [[Christians]] of all parties have from the earliest times delighted to adopt as expressive of the best feelings of the pious heart towards [[God]] . After spending three months with her relative, Mary returned to Nazareth, where a severe trial awaited her, arising out of the condition in which it had now become apparent she was. [[Betrothed]] (perhaps in early life) to a person of the name of Joseph, an artificer of some sort (, probably, as our translators suppose, a carpenter), the [[Jewish]] law held her exposed to the same penalties which awaited the married wife who should be found unfaithful to the spousal vow. Joseph, however, being a right-hearted man (one who feels and acts as a man ought to do in the circumstances in which he is placed), was unwilling to subject her to the evils of a public exposure of what he deemed her infidelity; and accordingly was turning in his mind how he might privately dissolve his connection with her, when an angel was sent to him also to inform him in a dream of the true state of the case, and enjoin upon him to complete his engagement with her by taking her as his wife. This injunction he obeyed, and hence came to be regarded by the [[Jews]] as the father of [[Jesus]] . </p> <p> Summoned by an edict of Augustus, which commanded that a census of the population of the whole [[Roman]] [[Empire]] should be taken, and that each person should be enrolled in the chief city of his family or tribe, Mary and her husband went up to Bethlehem, the city of the Davidic family; and while there the child Jesus was born. After this event the only circumstances in her history mentioned by the sacred historians are her appearance and offerings in the temple according to the law of [[Moses]] ( ff.); her return with her husband to [[Nazareth]] their habit of annually visiting [[Jerusalem]] at the [[Feast]] of the [[Passover]] the appearance of the Magi, which seems to have occurred at one of these periodic visits the flight of the holy family into Egypt, and their return, after the death of Herod, to Nazareth the scene which occurred another of those periodic visits when, after having proceeded two days' journey on her way homeward, she discovered that her son was not in the company, and, on returning to Jerusalem, found him sitting in the temple with the doctors of the law, 'both hearing them and asking them questions' her appearance and conduct at the marriage-feast in [[Cana]] of [[Galilee]] ( ff.); her attempt in the synagogue at [[Capernaum]] to induce Jesus to desist from teaching ( ff.); her accompanying of her son when he went up to Jerusalem immediately before his crucifixion; her following him to Calvary; her being consigned by him while hanging on the cross to the care of his beloved apostle John, who from that time took her to reside in his house ( ff.); and her associating with the disciples at Jerusalem after his ascension . </p> <p> The traditions respecting the death of Mary differ materially from each other. There is a letter of the General [[Council]] of [[Ephesus]] in the fifth century, which states that she lived at Ephesus with St. John, and there died and was buried. [[Another]] epistle of the same age says she died at Jerusalem, and was buried in Gethsemane. The legend tells that three days after her interment, when the grave was opened (that [[Thomas]] the [[Apostle]] might pay reverence to her remains), her body was not to be found, 'but only an exceeding fragrance,' whereupon it was concluded that it had been taken up to heaven. The translations of [[Enoch]] and Elijah, and the ascension of the Lord Jesus Christ, took place while they were alive, and the facts are recorded by the inspiration of God; but when the dead body of Mary was conveyed through the earth, and removed thence, there were no witnesses, and no revelation was ever made of the extraordinary and novel incident, which certainly has no parallel in Scripture. This miraculous event is appropriately called 'the Assumption.' </p> <p> It is said that Mary died in A.D. 63. The [[Canon]] of [[Scripture]] was closed in A D. 96, thirty-three years after her decease; which, however, is never alluded to by any of the [[Apostles]] in their writings, nor by St. John, to whose care she was entrusted. </p> <p> In the Romish [[Church]] many facts are believed and doctrines asserted concerning the [[Virgin]] Mary, such as her immaculate conception—her perpetual virginity—her right to receive worship, and her mediation and intercession, which not only are without any authority from Scripture, but many of which are diametrically opposed to its declarations. </p> <p> It does not appear that Mary ever saw Christ after the resurrection; for she was not one of the 'chosen witnesses' specified in Scripture, as Mary [[Magdalene]] was. </p> <p> Mary Magdalene, 2 </p> <p> Mary Magdalene was probably so called from [[Magdala]] in Galilee, the town where she may have dwelt. According to the Talmudists, Magdalene signifies 'a plaiter of hair.' [[Much]] wrong has been done to this individual from imagining that she was the person spoken of by St. Luke in; but there is no evidence to support this opinion. How Mary Magdalene came to be identified with the person here mentioned, it is difficult to say: but such is the case; and accordingly she is generally regarded as having been a woman of depraved character. For such an inference, however, there appears to be no just ground whatever. </p> <p> The earliest notice of Mary Magdalene is in St. Luke's [[Gospel]] , where it is recorded that out of her 'had gone seven devils,' and that she was 'with Joanna, the wife of Herod's steward, and Susanna, and many others, which ministered unto Christ of their substance.' </p> <p> This is sufficient to prove that she had not been known as a person of bad character; and it also implies that she was not poor, or among the lower classes, when she was the companion of one whose husband held an important office in the king's household. </p> <p> It is as unjust to say that she who had been so physically wretched as to be possessed by seven devils, was dissolute, as to affirm that an insane person is necessarily depraved. </p> <p> In the Savior's last hours, and at his death and resurrection, Mary Magdalene was a chief and important witness. She was one of the women who stood by the cross : who after His death beheld where the body was laid , and who prepared spices and ointments to embalm it. She visited the sepulcher early on the first day of the week, while it was yet dark and when Peter and John returned to their own homes she remained at the sepulcher weeping, and had her patient waiting rewarded by the appearance of Her risen Lord. </p> <p> Mary, 3 </p> <p> Wife of [[Cleophas]] or Alphaeus, and sister of the Lord's mother (;; ). This Mary was one of those holy women who followed Christ, and was present at the crucifixion; and she is that 'other Mary' who, with Mary Magdalene, attended the body of Christ to the sepulcher when taken down from the cross (;; ). She was also among those who went on the morning of the first day of the week to the sepulcher to anoint the body, and who became the first witnesses of the resurrection (;; ). James, Joses, Jude, and Simon, who are called the Lord's brethren [see the names; also ALPHAEUS; BROTHER], are very generally supposed to have been the sons of this Mary, and therefore cousins of Jesus, the term brother having been used with great latitude among the Hebrews. </p> <p> Mary, 4 </p> <p> [[Sister]] of [[Lazarus]] and Martha. The friendship of our Lord for this family has been explained in other articles [LAZARUS; MARTHA]. </p> <p> The points of interest in connection with Mary individually arise from the contrast of character between her and her sister Martha, and from the incidents by which that contrast was evinced. [[Apart]] from this view, the most signal incident in the history of Mary is her conduct at the supper which was given to Jesus in Bethany, when he came thither after having raised Lazarus from the dead. The intense love which distinguished her character then glowed with the highest fervor, manifesting the depth of her emotion and gratitude for the deliverance from the cold terrors of the grave of that brother who now sat alive and cheerful with the guests at table. She took the station she best loved, at the feet of Jesus. [[Among]] the ancients it was usual to wash the feet of guests before an entertainment, and with this the anointing of the feet was frequently connected [ANOINTING]. Mary possessed a large quantity of very costly ointment; and in order to testify her gratitude she sacrificed it all by anointing with it the feet of Jesus. We are told that the disciples murmured at the extravagance of this act, deeming that it would have been much wiser, if she had sold the ointment and given the money to the poor. But Jesus, looking beyond the mere external act to the disposition which gave birth to it—a disposition which marked the intensity of her gratitude—vindicated her deed. [[Always]] meditating upon his departure, and more especially at that moment, when it was so near at hand, he attributed to this act a still higher sense—as having reference to his approaching death. The dead were embalmed: and so, he said, have I received, by anticipation, the consecration of death (;; ). </p>