"Blessed is she that believeth. for there shall be a performance of those things which were told her from the Lord (Luke 1:45)," With these words, Elisabeth addressed Mary her cousin .. who had come to visit her prior to the birth of her son John. Mary, in contrast to Zacharias, had believed Gabriel when he spoke to her of the coming birth of her son, and willingiy placed herself in the hands of Yahweh (Luke 1:38). She had revealed complete belief, trust and faith in all that had been told her, and submitted to all that was required of her though it brought her under trial and distress.

Her name is the Greek form of the Hebrew Marah, signifying bitterness (Ruth 1:20), and Mary experienced much bitterness, as Simeon predicted (Luke 2:35). She was sorely tried as to character, for at first Joseph refused to believe the virgin birth [1], and contemplated rejecting her (Matt. 1:18-20); she suffered privations, living in extreme poverty (Luke 2:7); she knew fear, for the threat of murder was directed against her and her son; she experienced insecurity, fleeing as a fugitive to Egypt from the anger of Herod (Matt. 2:13-14). She knew the loneliness of widowhood, the cares of a large family, the mother's pain of seeing her son misunderstood, derided, and finally crucified as a crimina!. Yes, "a sword pierced through her own life also" (Luke 2:35). Mary impresses as being trustful, courageous and yet gentle. She gaye herself unreservedly to whatever Yahweh required of her, and in this she showed outstanding trust. She shouldered the burdens of life that rested so heavily upon her in such a fashion as to reveal that she was also a woman of courage. Vet she was gentle and self-effacing. That is shown by the way she submitted to the guidance and care of Joseph at all times, permitting him to take control of her life, and that of her young son.

Those virtues of trust, courage and gentleness stemmed from her faith, a faith which finds expression in the wonderful song of joy and thanksgiving that burst from her lips when she met Elisabeth after the visit of Gabriel: a song that proclaimed her hope, for she sung, not only that "all generations would call her blessed," but would do so because of what would be accomplished through her son.

Yahweh's mercy would be revealed to those that fear Him from generation to generation (Luke 1:50), but, on the other hand, He will "scatter the proud in the imagination of their hearts; put down the mighty from their seats, and exalt them of law degree," helping Israel and fulfilling the promises to Abraham (vv. 51-55).

Mary's song is very similar to that of Hannah, on the birth of her son, Samuel. Hannah saw beyond the birth of her son, and the rivalry between Peninnah and herself, to the rivalry of the two women of the Apocalypse (Jezebel and the Bride of Christ), and to the triumph of the King Messiah. She concluded her song with the statement: "He (Yahweh) shall give strength unto His King, and exalt the ham of His anointed (Christ)" (1 Sam. 2:10). She sung thus, at a time, when there was no king in Israel! As Hannah's song proclaimed the promise; Mary's song recorded the partial fulfillment.

Mary evidently rejoiced in her son's public assumption of the Messianic office, and fully believed in him. But she ventured improperly to direct his actions at the Marriage of Cana, and thus drew from him a respectful but firm rebuke. It was necessary for her to understand that she could only share in his work as a disciple, not as a directive. While asher son he gave her reverence, as the Messiah and Saviour he could only regard her as a follower who needed the salvation he came to bring as much as others.

A similar truth was brought out on the next recorded incident in which she appears. Jesus was teaching the people, and Mary and his brethren desired to see him. Apparently they wished to restrain him from a course which seemed to be bringing upon him opposition and peril. His brethren were losing faith in him, and swayed by their influence, Mary became confused, and joined them in ntheir determination to restrain him. This brought forth the implied rebuke of the Lord: "Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister. and mother" (Matt. 12:46-50).

It impressively told the lesson that was enunciated by the Lord on another occasion, when he declared that "flesh profiteth nothing." Fleshly relationships count for nought if the Truth is denied. Mary and his brethren must accept his higher role as Son of God, and Saviour of the world, or he would repudiate all relationship.

Tradition has much more to say regarding Mary, and the Apostasy has deified her. In doing so, however, it has destroyed the beauty manifested in the lovely character ofthe trustful young girl of Nazareth, the self-effacing young wife of Joseph, and the faithful, poverty-stricken widow of despised Galilee who, in spite of all her doubts and confusion, still believed in her Son, and followed him to the cross.

¾What a glorious future awaits Mary and all like her. She is yet to witness the full glory of his royal majesty, and witness him as "the king in his beauty" (Isa. 33:17).

[1 ] For by the time she returned from Elizabeth's, Mary's pregnancy was at least 6 months along, her pregnant state difficult to hide. Under the letter of the Law of Moses, Mary should have been stoned to death. So Joseph sought to put her away quietly. He understood the the spirit of the law. It took a visit from an angel, in a dream, to asure Joseph that Mary had done nothing wrong and that which grew inside her was from God [eds.]

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