Exegetical and Hermeneutical Commentary of Exodus 15:20
And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
20. the prophetess ] See Num 12:2; and cf. Jdg 4:4 (of Deborah).
the sister of Aaron ] Miriam being more closely associated with Aaron than with Moses: cf. Num 12:1 ff., where Miriam and Aaron act together, even against Moses. See also on Exo 2:1.
a timbrel ] or hand-drum, i.e. a ring of wood or metal, covered with a tightly-drawn skin, held up in one hand, and struck by the fingers of the other. The same Heb. is sometimes rendered tabret. The hand-drum was used on joyous occasions, as Gen 31:27, 2Sa 6:5, and with dances, as here, Jdg 11:34, 1Sa 18:6, Jer 31:4. For women celebrating a victory, see Jdg 11:34 (Jephthah’s daughter), Psa 68:11 (RV.), and esp. 1Sa 18:6-7.
went out ] viz. from the camp.
dances ] For dancing on joyous religious occasions, cf. Exo 32:19, Jdg 21:21 , 2Sa 6:14, Psa 149:3; Psa 150:4. ‘In the East dancing was, and is, the language of religion. David, to shew his fervour, danced before the Ark with all his might. In Hellas dancing accompanied every rite and every mystery. The choral dance afforded the outlet to religious enthusiasm which elsewhere is provided by services’ (K. J. Freeman, Schools of Hellas 600 300 b.c., 1907, p. 143 f.).
Fuente: The Cambridge Bible for Schools and Colleges
20, 21. How the opening verse of the Song was sung by Miriam.
Fuente: The Cambridge Bible for Schools and Colleges
And Miriam the prophetess – The part here assigned to Miriam and the women of Israel is in accordance both with Egyptian and Hebrew customs. The men are represented as singing the hymn in chorus, under the guidance of Moses; at each interval Miriam and the women sang the refrain, marking the time with the timbrel, and with the measured rhythmical movements always associated with solemn festivities. Compare Jdg 11:34; 2Sa 6:5, and marginal references. The word used in this passage for the timbrel is Egyptian, and judging from its etymology and the figures which are joined with it in the inscriptions, it was probably the round instrument.
Miriam is called a prophetess, evidently Num 12:2 because she and Aaron had received divine communications. The word is used here in its proper sense of uttering words suggested by the Spirit of God. See Gen 20:7. She is called the sister of Aaron, most probably to indicate her special position as coordinate, not with Moses the leader of the nation, but with his chief aid and instrument.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. And Miriam the prophetess] We have already seen that Miriam was older than either Moses or Aaron: for when Moses was exposed on the Nile, she was a young girl capable of managing the stratagem used for the preservation of his life; and then Aaron was only three years and three months old, for he was fourscore and three years old when Moses was but fourscore, (see Ex 7:7😉 so that Aaron was older than Moses, and Miriam considerably older than either, not less probably than nine or ten years of age. See Clarke on Ex 2:2.
There is great diversity of opinion on the origin of the name of Miriam, which is the same with the Greek , the Latin Maria, and the English Mary. Some suppose it to be compounded of mar, a drop, (Isa 40:15,) and yam, the sea, and that from this etymology the heathens formed their Venus, whom they feign to have sprung from the sea. St. Jerome gives several etymologies for the name, which at once show how difficult it is to ascertain it: she who enlightens me, or she who enlightens them, or the star of the sea. Others, the lady of the sea, the bitterness of the sea, c. It is probable that the first or the last is the true one, but it is a matter of little importance, as we have not the circumstance marked, as in the case of Moses and many others, that gave rise to the name.
The prophetess] hannebiah. For the meaning of the word prophet, nabi, See Clarke on Ge 20:7. It is very likely that Miriam was inspired by the Spirit of God to instruct the Hebrew women, as Moses and Aaron were to instruct the men and when she and her brother Aaron sought to share in the government of the people with Moses, we find her laying claim to the prophetic influence, Nu 12:2: Hath the Lord indeed spoken only by Moses? Hath he not SPOKEN ALSO BY US? And that she was constituted joint leader of the people with her two brothers, we have the express word of God by the Prophet Micah, Mic 6:4: For I brought thee up out of the land of Egypt – and I sent before thee Moses, Aaron, and Miriam. Hence it is very likely that she was the instructress of the women, and regulated the times, places, c., of their devotional acts for it appears that from the beginning to the present day the Jewish women all worshipped apart.
A timbrel] toph, the same word which is translated tabret, Ge 31:27, on which the reader is desired to consult the note. See Clarke on Ge 31:27.
And with dances.] mecholoth. Many learned men suppose that this word means some instruments of wind music, because the word comes from the root chalal, the ideal meaning of which is to perforate, penetrate, pierce, stab, and hence to wound. Pipes or hollow tubes, such as flutes, hautboys, and the like, may be intended. Both the Arabic and Persian understand it as meaning instruments of music of the pipe, drum, or sistrum kind; and this seems to comport better with the scope and design of the place than the term dances. It must however be allowed that religious dances have been in use from the remotest times; and yet in most of the places where the term occurs in our translation, an instrument of music bids as fair to be its meaning as a dance of any kind. Miriam is the first prophetess on record, and by this we find that God not only poured out his Spirit upon men, but upon women also; and we learn also that Miriam was not only a prophetess, but a poetess also, and must have had considerable skill in music to have been able to conduct her part of these solemnities. It may appear strange that during so long an oppression in Egypt, the Israelites were able to cultivate the fine arts; but that they did so there is the utmost evidence from the Pentateuch. Not only architecture, weaving, and such necessary arts, were well known among them, but also the arts that are called ornamental, such as those of the goldsmith, lapidary, embroiderer, furrier, c., of which we have ample proof in the construction of the tabernacle and its utensils. However ungrateful, rebellious, &c., the Jews may have been, the praise of industry and economy can never be denied them. In former ages, and in all places even of their dispersions, they appear to have been frugal and industrious, and capable of great proficiency in the most elegant and curious arts but they are now greatly degenerated.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Miriam the prophetess; so called, either in a general sense, because she was an instructer of other women in the praise and service of God; or in a more special sense, because she had the Spirit of prophecy. See Num 12:2; Mic 6:4.
The sister of Aaron
Quest. Why not of Moses also?
Answ. 1. She might be Mosess sister only by one parent, Aarons by both.
2. She was best known to the people by her relation to Aaron, with whom she had lived for many years, when Moses was banished.
With timbrels and with dances, according to their ancient custom in public solemnities. See Jdg 11:34; 21:21; 1Sa 18:6; 2Sa 6:14,21; Jer 31:4,13.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. Miriam the prophetesssocalled from her receiving divine revelations (Num 12:1;Mic 6:4), but in this instanceprincipally from her being eminently skilled in music, and in thissense the word “prophecy” is sometimes used in Scripture(1Ch 25:1; 1Co 11:5).
took a timbrelor”tabret”a musical instrument in the form of a hoop,edged round with rings or pieces of brass to make a jingling noiseand covered over with tightened parchment like a drum. It was beatwith the fingers, and corresponds to our tambourine.
all the women went out afterher with timbrels and with dancesWe shall understand this byattending to the modern customs of the East, where the danceaslow, grave, and solemn gesture, generally accompanied with singingand the sound of the timbrel, is still led by the principal female ofthe company, the rest imitating her movements and repeating the wordsof the song as they drop from her lips.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Miriam the prophetess, the sister of Aaron,…. The same, it is highly probable, that is called the sister of Moses, Ex 2:3, her name Miriam is the same as Mary with us, and signifies bitterness; and, as the Hebrews x observe, had it from the bitterness of the times, and the afflictions the Israelites endured and groaned under when she was born; which is a much more probable signification and reason of her name than what is given by others, that it is the same with Marjam, which signifies a drop of the sea; from whence, they fancy, came the story of Venus, and her name of Aphrodite, the froth of the sea: Miriam was a prophetess, and so called, not from this action of singing, here recorded of her, for so all the women that sung with her might be called prophetesses, though sometimes in Scripture prophesying intends singing; but rather from her having a gift of teaching and instructing, and even of foretelling things to come; for the Lord spoke by her as well as by Moses and Aaron, and she, with them, were the leaders of the people of Israel, sent to them of the Lord, see
Nu 12:2, she is particularly called the sister of Aaron, though she was likewise the sister of Moses; the reason is, that being older than Moses, she was Aaron’s sister before his, and having lived all her days with Aaron almost, and very little with Moses, was best known by being the sister of Aaron; and it is possible she might be his own sister by father and mother’s side, when Moses was by another woman; however, it is said of her, she
took a timbrel in her hand; and all the women went out after her with timbrels and with dances; timbrels were a sort of drums or tabrets, which being beat upon gave a musical sound, somewhat perhaps like our kettledrums; and though dances were sometimes used in religious exercises, yet the word may signify another kind of musical instruments, as “pipes” or “flutes” y, as it is by some rendered; and by the Syriac and Arabic versions, “sistrums”; which were musical instruments much used by the Egyptians, and from whom the Israelitish women had these; and as they were going to keep a feast in the wilderness, they lent them to them, it is very probable, on that account; otherwise it is not easy to conceive what use the Israelites could have for them, and put them to during their hard bondage and sore affliction in Egypt: now with these they went out of the camp or tents into the open fields, or to the shore of the Red sea, and sung as Moses and the men of Israel did: to this the psalmist seems to refer in
Ps 68:25.
x Seder Olam Rabba, c. 3. p. 9. Dibre Hayamim, fol. 2. 2. y “cum fistulis”, Junius Tremellius, Piscator “cum tibiis”, Drusius; so Ainsworth.
Fuente: John Gill’s Exposition of the Entire Bible
Verses 20, 21:
Miriam was the sister of Aaron and Moses. She was likely about twelve years older than Aaron. She is the first woman described in the Bible as a “prophetess.” The validity of this title appears in Mic 6:4; Nu 12:2-8. Her prophetic gift was inferior to that of Moses.
Other Old Testament examples of women who were prophetesses: Jg 4:4; 2 Kings 22:14; Isa 8:3. New Testament examples: Lu 2:36; Ac 21:9.
Miriam took up the song of praise to Jehovah. She led the women in singing a hymn of praise and triumph, and in a religious dance. The instrument used to accompany this song was a timbrel, an instrument similar to the modern tambourine. The “dance” consisted of rhythmic steps to accompany the music. Dancing was common in religious observances of that time. The custom was that men and women “danced” in separate groups: women together with women, and men together with men. Frequent references appear in the Psalms to the dance as one means of praising the Lord. It was also the name of a musical instrument.
The “dance” of modern times bears no resemblance to the dance” of Bible times. There can be no justification for the modern gyrations that appeal to the depraved flesh-nature.
Fuente: Garner-Howes Baptist Commentary
20. And Miriam the prophetess. Moses here introduces in his song the ἀντιστροφὴ, such as were constantly used by the lyric poets. For God would have not only men to be the proclaimers of this great miracle, but associated the women with them. When, therefore, the men had finished their song, the women followed in order. Although it is not certain whether the first verse was intercalary, (as the sacred history testifies the following sentence to have been in a solemn hymn: — “For his mercy endureth for ever,” 1Ch 16:34, which is also intercalated in Psa 136:0), or whether the women repeated alternately what the men had sung. It little matters which opinion you prefer, except that the former is more probable. But although Moses honors his sister by the title of “prophetess,” he does not say that she assumed to herself the office of public teaching, but only that she was the leader and directress of the others in praising God. The beating of timbrels may indeed appear absurd to some, but the custom of the nation excuses it, which David witnesses to have existed also in his time, where he enumerates, together with the singers, “the damsels playing with timbrels,” ( Psa 68:25,) evidently in accordance with common and received custom. Yet must it be observed, at the same time, that musical instruments were among the legal ceremonies which Christ at His coming abolished; and therefore we, under the Gospel, must maintain a greater simplicity. (169)
(169) C.’s opinion on this subject will be found at greater length in his Commetary on the Psalms, (Calvin Society’s Translation,) vol. 1:539; 3:98, 312, 495; 4:72, 73; 5:312, 320. Perhaps the following note on Psa 81:2, may most conveniently embody his sentiments: — “With respect to the tabret, harp, and psaltery, we have formerly observed, and shall find it necessary afterwards to repeat the same remark, that the Levites, under the law, were justified in making use of instrumental music in the worship of God; it having been His will to train His people, while they were as yet tender and like children, by such rudiments, until the coming of Christ. But now, when the clear light of the Gospel has dissipated the shadows of the law, and taught us that God is to be served in a simpler form, it would be to act a foolish and mistaken part to imitate that which the Prophet enjoined only upon those of his own time. From this it is apparent that the Papists have shown themselves to be very apes in transferring it to themselves.” — Vol 3, p. 312. Elsewhere he says, “Paul allows us to bless God in the public assembly of the saints only in a known tongue. (1Co 14:16.) The voice of man, although not understood by the generality, assuredly excels all inanimate instruments of music; and yet we see what St. Paul determines concerning speaking in an unknown tongue.” — Commentary on Psa 33:2, vol. 1:539.
Fuente: Calvin’s Complete Commentary
(20) Miriam the prophetess.In Miriam we have the first of that long series of religious women presented to us in Holy Scripture who are not merely pious and God-fearing, but exercise a quasi-ministerial office. Examples of other prophetesses will be found in Jdg. 4:4; 2Ki. 22:14; Isa. 8:3; Luk. 2:36. In the early Christian Church there was an order of deaconesses (Rom. 16:1; Apost. Const., vi. 17). The office of prophetess seems to have been permitted to women in Egypt, though that of priestess was, until Ptolemaic times, forbidden them.
The sister of Aaron.She is called sister of Aaron, rather than of Moses, because Aaron was the head of the family (Exo. 6:20; Exo. 7:7). There is no reasonable doubt that she was the sister who kept watch on Moses when he was in the ark of bulrushes (Exo. 2:3-8). On her later history, see Num. 12:1-15. The prophet Micah regarded her as having had a part in the work of Israels deliverance (Mic. 6:4).
Timbrels and with dances.By timbrels are meant tambours, or tambourines, favourite instruments in Egypt, and usually played by women there (Wilkinson: Ancient Egyptians, vol. i., p. 93). The combination of music with song in religious worship, here for the first time brought before us, became the fixed rule of the Tabernacle service from the time of David (2Sa. 6:15; 1Ch. 23:5; 1Ch. 25:1-6), and was adopted into the Temple service from its first establishment (2Ch. 5:12). Sanctioned under the new covenant by the general praise of psalmody, and by the representations given in the Apocalypse of the Church triumphant in heaven (Rev. 5:8; Rev. 14:2-3), it has always maintained itself in the Christian Church, and still holds its ground firmly. Dancing, on the contrary, though adopted into religious worship by many nations, sanctioned by the present passage, by the example of David (2Sa. 6:16), and by expressions in the Psalms (Psa. 149:3; Psa. 150:4), has never found an entrance into Christian ceremonial, unless among a few fanatic sects. The reason of this is to be found in the abuses which, through human infirmity, became by degrees connected with the practice, causing it to become unfit for a religious purpose. In the primitive times, however, solemn and stately dances were deemed appropriate to festival periods and religious rejoicings, and among the more moral tribes and nations had nothing unseemly about them.
The arrangement of the choir on this occasion into two bandsone of males, the other of femalesand the combined employment of music, song, and dancing by the female band, are in close accord with Egyptian customs.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Miriam the prophetess Miriam, or Mariam, the Greek and Latin Maria, and the English Mary . Thus the Mother of our Lord bore the name of the prophetess of the Exodus, who is numbered by the prophet Micah (Mic 6:4) with Moses and Aaron as one of the deliverers of Israel .
Sister of Aaron The Scriptures nowhere speak of her marriage, and she seems to have held an independent position as sister of the high priest and of the leader of Israel . Josephus, however, says that she was the wife of Hur, and grandmother of the tabernacle architect, Bezaleel . ( Antiq . , 3: 2, 4, and 6, 1.)
Timbrels Tabrets, tabours, or tambourines. Probably this was the same instrument which is now used by the modern Egyptians a small, shallow drum, made by stretching a skin upon a hoop, about eleven inches in diameter. LANE says: “The hoop is overlaid with mother of pearl, tortoise shell, white bone or ivory, both without and within, and has ten double circular plates of brass attached to it. It is held by the left or right hand, and beaten with the fingers of that hand, and by the other hand: the fingers of the hand which holds the instrument, striking only near the hoop, produce higher sounds than the other hand, which strikes in the center.” Modern Egypt, ii, p. 76. See, also, notes on 1Sa 10:5, and 2Sa 6:5.
Dances Some render the word guitars .
Exo 15:20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
Exo 15:20 Exo 15:21 And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.
Exo 15:21 Exo 15:20. Miriam the prophetess in the Greek, in the Latin Maria, from the Hebrew word marah, bitterness. She was so called, say some, from the times of affliction and bitterness, (Exo 1:14.) in which she was born. In the note on Gen 20:7 we have given the true explanation of the word prophet; which signifies a person who speaks something in an eminent and extraordinary manner: and, in this view, the ancients called their poets by the name of prophets, vates. St. Paul himself calls a heathen poet by the name of prophet, Tit 1:12 and, indeed, there was good reason for this appellation, as poetry was at first dedicated solely to sacred and religious subjects; the first poets, most probably, being priests, who composed and sung hymns in honour of the Deity: and very respectable is the character which Horace gives of this first order of poets; see Ars Poet. ver. 396, &c. Happy would it have been, if this divine art had never been desecrated by improper subjects.
Music, in general, was in so great esteem among the ancients, that they, in some degree, confounded musicians, poets, and sages, as if they were the same order of persons. (See Quintil. lib. i. c. 10.) Miriam, most probably, is called a prophetess in this sense. In 1Sa 10:5-6 the name of prophets is given to those who sing the praises of God, and compose hymns to his glory: and, in 1Ch 25:1-3 the name is applied to the musicians appointed by king David; who prophesied with a harp, to give thanks, and to praise the Lord. And so, in the New Testament, the words prophets, prophecy, &c. are applied to those who preached the word of God, without any respect to the prediction of future events. See 1Co 12:28; 1Co 3:23.
Eph 4:11. 1Th 5:20. It is possible, however that Miriam might merit this title in a more eminent sense, as having been peculiarly favoured with Divine inspiration: see Num 12:2 and Mich. Exo 6:4 from which last passage one would conclude, that Miriam was inspired for the instruction of the women, as Moses and Aaron were for that of the men. She is called the sister of Aaron, probably, because Moses, being the writer, chose rather, agreeable to his usual modesty, to distinguish her thus, than to speak of himself.
A timbrel The same original word is used, Gen 31:27. top, and is there translated tabret: it signifies a musical instrument played on by beating; the word tapap, signifying to smite repeatedly, to beat. The word, which we render dances, some render flutes, or pipes: but ours seems the more true and proper interpretation. The ancient heathen nations imitated this custom of singing and dancing in the worship of their gods. Bishop Huet is of opinion, that the dances in honour of Diana, mentioned in the hymn of Callimachus to her, alludes to this part of the sacred history.
REFLECTIONS.Prayer and praise usually go together: the mercies that we have in faith desired, we shall in song acknowledge; and a noble and enlivening part is this of Divine worship. Nothing is a surer proof of a dead heart, a dead congregation, and a dead church, than negligence and carelessness in singing the praises of God.
1. Moses opens with the triumphs of Jehovah, whose right hand had saved them. He proclaims his honour, as the God of sovereign power, grace, and love; the Saviour of his people, and the avenger of his enemies: he mentions with exultation the late display of his mighty arm, and bursts into a question of expressive wonder, Who is like unto thee? Note; (1.) We cannot, in our praises, enough exalt the great and glorious name of our God. (2.) We should ever profess our dependence upon him; and past experience should confirm our present confidence.
2. The victory is described with the most sublime expressions: the vain confidence of the Egyptians in their pursuit, and their cruelty in the threatened destruction: but how unequal in the contest, when all creation rises at God’s command; and they sink as lead in the mighty waters? Note; (1.) The surer the self-deceiver thinks himself of heaven, the more terrible will be his disappointment when he sinks down to hell. (2.) They who are most exposed for the Gospel’s sake, will by and by remember their difficulties with the greatest delight, as making their deliverance more illustrious, and their obligations the greater to the God of their salvation.
3. Observe the encouragement that Moses draws from it. Their enemies would hear and tremble: dispirited by their fears, they would fall an easy prey, as was the case: and this beginning of mercy ensured the perfection of it, in the promised land. For Jehovah their God for ever reigns, and reigns to protect and bless his favoured people. Well may every humble believer rejoice in this consideration, His God is not only a present Saviour, but will be the Author of his eternal salvation.
Exo 15:20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
Ver. 20. And Miriam. ] Souls have no sexes: and if souls follow the temperament of their bodies, as philosophy saith they do, women’s bodies consist of rarer rooms, of a more exact composition than men’s do.
Miriam. Hebrew form of Mary.
prophetess. First occurance.
a = the.
timbrels = drum. Hebrew. toph, rendered “tabret “(Gen 31:27. 1Sa 10:5; 1Sa 18:6. 2Sa 6:5. Isa 5:12; Isa 24:8; Isa 30:32. Jer 31:4. Eze 28:13), “timbre]. “(Exo 15:20. Jdg 11:34. 2Sa 6:5. 2Sa 6:1 Ch. Exo 13:8. Job 21:12. Psa 81:2; Psa 149:3; Psa 150:4).
Note the journeyings, at the extremes; with the six ascents and descents of Moses, separated by the two principal subjects of the book: the giving of the Law and the making of the Tabernacle.
In Ch. 24 the fourth ascent is given as consisting of several stages.
prophetess: Jdg 4:4, 1Sa 10:5, 2Ki 22:14, Luk 2:36, Act 21:9, 1Co 11:5, 1Co 14:34
sister: Exo 2:4, Num 12:1, Num 20:1, Num 26:59, Mic 6:4
a timbrel: Toph, in Arabic called duff or diff, and in Spanish adduffa, is the tabret used in the East; being a thin, broad, wooden hoop, with parchment extended over one side of it, to which small pieces of brass, tin, etc., are attached, which make a jingling noise: it is held up with one hand and beaten upon with the other, and is precisely the same as the tambourine.
all the: Jdg 11:34, Jdg 21:21, 1Sa 18:6, 2Sa 6:5, 2Sa 6:14, 2Sa 6:16, Psa 68:11, Psa 68:25, Psa 81:2, Psa 149:3, Psa 150:4
Reciprocal: Gen 31:27 – tabret Exo 2:7 – General Exo 32:19 – the dancing Num 12:2 – Hath the Lord 2Sa 1:20 – Philistines 1Ch 6:3 – Miriam 1Ch 15:29 – dancing 2Ch 34:22 – the prophetess Ezr 2:65 – two hundred Neh 12:43 – the wives also Psa 19:2 – Day unto Psa 33:2 – Praise Psa 147:7 – General Ecc 3:4 – to dance Isa 6:3 – one cried unto another Jer 31:4 – again Dan 3:10 – the cornet Luk 15:25 – he
The Seven Marys
Exo 15:20-22
INTRODUCTORY WORDS
There are six Marys spoken of in the New Testament, and there is one outstanding Mary in the Old Testament. The six in the New Testament, in the order which we will consider them, are as follows: Mary, the mother of Jesus; Mary Magdalene; Mary, the wife of Cleophas; Mary of Bethany; Mary, the mother of John Mark, and Mary of Rome. Our seventh Mary is discussed in our Scripture; she is Mary (Hebrew, Miriam), the sister of Moses and of Aaron.
We can never cease to thank God for the Bible Marys, They are representative women from various walks of life, women who knew God and served Him in all fidelity. As we study them today we will learn that there is a vast difference in Christians, and yet there is much of similarity. All the Marys of the New Testament loved Christ devotedly, and Miriam was just as loyal, as they, to her Lord. Of the majority of the New Testament Marys, we read two things wherein they excelled. They were last at the Cross, and first at the tomb.
1. You may remember how some of these Marys stood around the Cross during the crucifixion with a love toward their Savior that was. undying and unquenchable. When, at last, He was taken down from the Cross and laid in the tomb of Joseph of Arimathaea, the women followed Him to His burying-place, and watched not far from the Tomb. Their hearts, beyond a doubt, were crushed, but no ignominy or shame which had been placed upon their Lord could break their faith in Him. Finally, they left the scene of interment and wended their way homeward.
2. On the first day of the week while it was yet dark these women came to the sepulchre. They came with spices, but they found the stone rolled away, and the sepulchre empty.
3. The devotion of women to Christ did not end with the devotion of the Bible Marys. It went on into the early Church, and into the centuries which have followed. This very hour the women who publish the glad tidings are a great host. As we study the seven Marys we trust that every one of us will profit thereby. Let us seek to follow the Lord as they followed, and serve Him as they served.
4. The saints of today need the same spirit as those women of yore demonstrated in their fidelity to Christ. We fear that not only the women, but many of the men, are carried away with divers lusts. The world and its allurements has carried them from their faithfulness.
However, not all, by any means have left their Lord. There is a verse in the Book of Revelation which says this concerning overcoming saints: “These are they which were not defiled with women; for they are virgins.” They were not virgins in sex, but in purity, in faithfulness. They lived above reproach, and now in the Book of Revelation we read of them: “These are they which follow the Lamb whithersoever He goeth.”
We are sure that the seven Marys of whom we are to study today will be numbered among God’s elect. May God grant that each one of us may find our names enrolled with theirs. One thing we know: those who truly love the Lord will never be turned from their faithfulness for Him.
The Song of songs sets this forth in all clearness. Solomon, in his kingly powers, sought to win the Shulamite away from her shepherd lover. He utterly failed, and the conclusion of the Book of Canticles is thus stated: “Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.” Thus it is that those who love and trust Christ can never be won from that love which will not let them go.
I. MARY, THE MOTHER OF CHRIST (Luk 1:48)
The first Mary of the New Testament was none other than the one whom God chose, and thus signally honored, to be the mother to our Lord. There are three things about her which we would like to bring to you.
1. Her undaunted faith. When it was told Mary by Gabriel that she had found favor with God, and that she would bring forth a Son whom she should call “Jesus,” she did not hesitate, nor demur. She quietly said, “Be it unto me according to thy Word.”
It was not because of Mary’s faith that the Lord chose her; it was because of God’s omnipotent power and predestinating will. Among all the women who had ever lived, this one woman was singled out. Our admiration for her increases as we think of the confidence she had in God. When her cousin, Elizabeth, saw her a few days later, she said unto Mary, “Blessed art thou among women,” and “Blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.” Thus it was that the faith of Mary is plainly seen.
2. Her humility of heart. When Mary rejoiced before Elizabeth, among other things, she said this concerning the Lord: “He hath regarded the low estate of His handmaiden.” Mary did not claim, therefore, any inherent superiority among women.
To be sure she was of the line of David and was, therefore, from royal blood, yet her lowly estate, as the espoused wife to a carpenter, showed that the glory of her relationship to David had at least departed from her.
Is it not true that the Lord often chooses the humble, the meek to fulfill His greatest purposes? Not many noble are called, but God hath chosen the weak things of the world to confound the mighty.
3. Her praise. Elizabeth first sounded a glorious magnificat, but when she had ceased, Mary spoke and said, “My soul doth magnify the Lord, and my spirit hath rejoiced in God my Savior.” It was to God that she gave honor and glory. It was He who had, according to Mary, done great things, Mary said, “He hath shewed strength with His arm; He hath scattered the proud in the imagination of their hearts.”
Mary finally added these words, “As He spake to our fathers, to Abraham, and to his seed for ever.” Would that such words of praise and glory might ascend from all our lips unto God. Remember that Mary was never known for any greatness that was inherently hers. The Church never recognized her as a leader. She was at the Cross, but she had no authority, and no power either to deliver the Savior of men, or to quiet His sufferings.
When the saints of the early Church met together, she was there, but she did not have any outstanding attention paid to her. There is not a recorded word in the whole Bible where the saints of Christ’s day or the saints of the early Church, ever gave any peculiar or particular honor to Mary.
II. MARY MAGDALENE (Luk 8:2)
1. She was demon-possessed. This does not, by any means, suggest that she was an impure woman. The impure woman who anointed Christ was not this Mary. The name of that woman is not given in Scripture. Mary Magdalene, however, had been possessed of evil spirits. Nevertheless she was a woman who had means, because she frequently administered to Christ of her substance. She was one of those well-to-do women who was under the control of evil spirits. No doubt, she was illtempered, high strung, and disagreeable.
2. She was remarkably saved. When she saw the Lord she needed Him, and He recognized her need. She saw Him, and trusted Him. He saw her, and delivered her, and saved her with a wonderful salvation. “A Calcutta paper relates that recently a young Brahman came to the house of a missionary for an interview. In the course of the conversation he said; ‘Many things which Christianity contains I find in Hinduism; but there is one thing which Christianity has and Hinduism has not.’ ‘What is that?’ the missionary asked. His reply was striking: ‘A Savior.'”
3. She was zealous. From the day that Mary Magdalene was saved, she never forgot the One who saved her. She was true to Him through His life of service. She was true to Him when He hung upon the Cross. She was true to Him when He lay in the grave. She knew and loved the One who was her Redeemer.
We have read of “a girl whose wonderful grace and purity of character charmed every one who knew her. One day a friend touched the spring of a little gold locket which she always wore on her neck, but which she would let no one see, and in it were these words: ‘Whom having not seen, I love.'”
III. MARY, THE WIFE OF CLEOPHAS (Joh 19:25)
Our key verse says, “Now there stood by the Cross of Jesus His mother, and His mother’s sister, Mary the wife of Cleophas, and Mary Magdalene.”
1. Mary the wife of Cleophas was the mother of one who was chosen to follow Christ. Here was a real honor. She herself had known the saving grace of the Son of God, and from her two sons, one was chosen as a disciple. This was no small distinction. Any woman who loves the Master rejoices when she sees her offspring called to serve the Living God. Hannah had no greater joy than to know that her Samuel was the Prophet of God. Thus it was, when James the Less was serving with Christ, going hither and thither with the Master, then Mary the wife of Cleophas, the mother, rejoiced.
2. Mary the wife of Cleophas was herself a faithful follower of her Lord. She, too, stood at the Cross when Christ died. Her son had forsaken and fled, but not she. She, too, was at the empty tomb along with the other women. Her son was not there, but she was there. It is required of a servant of the Lord that he prove faithful.
What made this Mary so devoted to Christ? “What is it,” says one “that so draws men, that wins their allegiance away from every other master, that makes them ready to leave all for His sake and to follow Him through peril and sacrifice even to death? Is it His wonderful teaching? No man ever “spake like this Man.” Is it His power as revealed in His miracles? Is it His sinlessness? The most malignant scrutiny could find no fault in Him. Is it the perfect beauty of His character? None nor all of these will account for the wonderful attraction of Jesus, Love is the secret He came into the world to reveal the love of God-He was the love of God in human flesh. His life was all love. In most wonderful ways during all His life did He reveal love. Men saw it in His face, and felt it in His touch, and heard it in His voice. This was the great fact which His disciples felt in His life. His friendship was unlike any friendship they had ever seen before or even dreamed of. It was this that drew them to Him, and made them love Him so deeply, so tenderly. Nothing but love will kindle love. Power will not do it-men will take your gifts and then repay you with hatred. But love begets love; heart responds to heart. Jesus loved.”
IV. MARY OF BETHANY (Luk 10:42)
1. Let us observe certain contrasts. Mary stands among us as the representative of the spiritual versus the carnal, and, as a contrast of the spiritual versus the social. She and Martha were both saved. Both of them loved the Lord devotedly, and yet they lived in altogether distinct realms of vision and of spiritual life.
We wonder if Mary in her beautiful spirit, her desire to hear the words of her Lord, and in her devotion of service to Christ stands in contrast to us. Are we as spiritual as she? Do we listen as she listened? Do we serve as she served?
2. Let us observe that she was a woman of deep thought. In this she excelled the Apostles who had been with the Lord far more than was she. She not only sat at His feet and heard His words, but she believed them. She weighed them; she carried them with her, and meditated upon them. It was for this cause, that she saw depths of meaning in what Christ said, depths that no others saw. It was she, only, who anointed Him against the day of His burial.
Such spirituality as was Mary’s can come to us only as we know Christ in a personal and real way. We have read the following story.
“On the inside of the dome in the rotunda in Washington are painted a number of angels. When the artist first showed his work, the committee said, ‘Your form and color are all right, but the faces lack spirituality.’ Again he painted, and again was told the same thing. He tried once more and received the same criticism. Completely discouraged, he went to his studio and wondered why he could not paint to satisfy his critics. It began to dawn on him that, in order to get the spirituality into the faces of his angels he first must have it in his heart. God heard his cry and gave him the “new life.” He then went at his task again. This time he succeeded in painting into his angels’ faces that spirituality, without which his work was useless.
“We can have no power in bringing others to Christ unless we show them that we have had the ‘new life’ ourselves.”
V. MARY, THE MOTHER OF JOHN MARK (Act 12:12)
We now pass over the Marys mentioned in the Gospels to a special Mary who was well known among the disciples of the early Church. There are some noteworthy things about this Mary.
1. She was a woman who delighted to yield her home to the church in Jerusalem as a gathering-place. She evidently had a large house, and she was, therefore, a woman of means. Not only that, but she had a large house to which the saints were, not once, but always welcome. Our key verse tells us that when Peter was released from prison, he at once went to the house of Mary, the mother of Mark, and found the saints gathered there praying.
Beloved, anyone must be a real Christian, when she yields her house, time and again, for the gathering of saints. There is much of work about it, both by way of preparation, and also by way of after cleaning.
2. She was a woman who gave her son to the Gospel. It was John Mark who traveled with Paul. He was Paul’s right-hand man for a long time. In this she was similar to that other Mary, the wife of Cleophas.
As we see it, no mother could have a greater joy than to give her child as a missionary, a preacher, or an all-time worker for Christ. We remember the joy that thrilled our own mother when we told her that we had been definitely called to preach the Gospel. She was simply overwhelmed with gladness.
VI. MARY OF ROME (Rom 16:6)
Now we go to a Mary who is mentioned in Rom 16:1-27. Our verse is very simple. It reads: “Greet Mary, who bestowed much labour on us.”
1. This Mary was a Roman, who had, no doubt, adopted the name of “Mary” upon her conversion. This was quite customary in those days. It is still the custom in foreign fields for converts to assume the name of some noted believer. There is, however, something very beautiful in the fact this woman chose the name she did. You can all imagine why. Perhaps she was thinking of Mary, the mother of Christ, or of Mary Magdalene, or of Mary the wife of Cleophas, or of Mary of Bethany, or of Mary, the mother of John Mark. There was something in one of these Marys, or in all, which touched her and caused her to select that name.
2. This Mary was an ardent laborer for the Lord. By this we do not mean that she was a preacher, or an evangelist. Not at all. In the New Testament days women were not known as evangelists, preachers, or teachers. They were known because they sustained and strengthened the hands of the ministers who did preach. Thus Mary bestowed labor upon Paul. Paul says “on us.” Perhaps it was Paul and John Mark; it may have been Paul and Silas, or Paul and Barnabas. However, she was a woman who served the saints. Let us do likewise.
VII. MARY, THE SISTER OF MOSES (Exo 15:20)
1. Mary was a prophetess with a song. We must remember that in her youth she had stood over against the river and watched as her brother, Moses, lay in an ark of bulrushes. It was she who ran down and spoke to the daughter of Pharaoh suggesting that she secure a Hebrew nurse for the baby. However, that little babe in his earlier years was in the palace of Pharaoh, and afterward, in his maturity he dwelt in the land of Midian. It was only when Moses was eighty years of age that Moses returned to Egypt as the deliverer of Israel. Miriam, had, therefore, known far more of Aaron, than she had known of Moses. However, when Moses returned, she was there to greet him, and when Pharaoh’s host was overthrown in the Red Sea, it was she who led the women in a wonderful song of deliverance. Study the words of her magnificat.
2. Mary was conscientious for the right. In Num 12:1 there is a startling statement. It reads like this: “And Miriam and Aaron spake against Moses because of the Ethiopian woman he had married.” We admire Miriam and Aaron because of their faithfulness to God above their faithfulness to Moses. However, there is a tinge of sadness, because both Miriam and her brother, Aaron, no doubt spoke against Moses partly because they were jealous of him, even though he was their brother.
This jealousy is revealed in Num 12:2 of the chapter named: “Hath the Lord indeed spoken only by Moses? hath He not spoken also by us? And the Lord heard it.”
Let us be very careful lest any of us allow ourselves to become jealous of another, and then lest we use our fidelity to God and to the truth as an excuse to condemn our brother. We must ever give honor to God’s right of choice in the selection of individuals to do His work.
AN ILLUSTRATION
“Our Mothers-An Appreciation: ‘When Jesus therefore saw His mother,’ etc. (Joh 19:26-27), Our Debt to Motherhood: ‘Render therefore to all their dues: honor to whom honor’ (Rom 13:7).
God and Motherhood: ‘For God commanded, saying, Honour thy father and mother’ (Mat 15:4).
A Holy Family: ‘Behold, I and the children whom the Lord hath given me’ (Isa 8:18).
A Mother’s Wages: ‘Take this child away, and nurse it for me, and I will give thee thy wages’ (Exo 2:9).
The Nobility of Motherhood: ‘The price of a virtuous woman is far above rubies,’ etc. (Pro 31:10-13).
An Utter Folly: ‘A foolish man despiseth his mother’ (Pro 15:20).
The Law of Thy Mother: ‘My son, keep thy father’s, commandments, and forsake not the law of thy mother’ (Pro 6:20).”
Exo 15:20-21. Miriam the prophetess So called, either in a general sense, because she was an instructer of other women in the praise and service of God, or in a more special sense, because she had the spirit of prophecy, Num 12:2; Mic 6:4. Miriam (or Mary, for it is the same name) now presided in an assembly of the women, who, according to the common usage of those times, with timbrels and dances, sung this song. Moses led the sacred song, and gave it out for the men, and then Miriam for the women. Famous victories were wont to be applauded by the daughters of Israel, (1Sa 18:6-7,) so was this. When God brought Israel out of Egypt, it is said, (Mic 6:4,) he sent before them Moses, Aaron, and Miriam; though we read not of any thing remarkable that Miriam did but this. But those are to be reckoned great blessings to a people, that go before them in praising God. And Miriam answered them The men: they sung by turns, or in parts.
15:20 And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with {k} dances.
(k) Signifying their great joy: a custom the Jews observed in certain situations, Jud 11:34 but it should not be used as a means to justify our wanton dances.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Everett’s Study Notes on the Holy Scriptures
4. The solemn manner of performing this anthem of praise. Though the women cannot wield the sword, they can rejoice in the song, and join in alternate responses. Moses led the way, and Miriam answered. They who are the first in leading God’s people to victory, should be the first in exciting them to gratitude, and the leaders of the song of thanksgiving.
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Neighbour’s Wells of Living Water
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes