Triplets of Womanhood: Three Marys

 

Just as God portrays His Triune nature in patterns of three throughout His Word, His nature, and His creation, it is not surprising that there are three women named Mary in close association to Christ in His earthly ministry. These are Mary, mother of Jesus (Luke 1-2), Mary Magdalene, Jesus’s disciple from the time He cast out seven demons from her (Mark 16:19), and His close friend Mary of Bethany, sister of Martha and Lazarus (Luke 10:38-42; John 11:2). These women were bound to Jesus by love as His family, follower, and friend.

There are also three additional women named Mary described in less detail in Scripture, but also worthy of mention. One of these is referred to as "the other Mary" (Matthew 27:61), also known as the mother of the disciples James and Joses (Matthew 27:55-61); and as the wife of Cleophas (John 19:25). The second is the mother of John Mark (Acts 12:12); and sister to Barnabas (Colossians 4:10), who opened her home to the disciples to meet for prayer (Acts 12:12). The third is Mary of Rome, whom Paul thanked for her "many labors" in support of his ministry to the Roman Christians (Romans 16:6).

These three women: the “other Mary,” the mother of John Mark, and Mary of Rome, are known for their association to Christianity by being relatives of the first missionaries and by their service to the early church. All six of these women have much to teach us about the Biblical ideal of womanhood.

“Mary” in the New Testament is the Greek equivalent of the Old Testament Hebrew names “Miriam,” given to the sister of Moses and Aaron (Exodus 15:20-21), and “Mara,” the name Naomi adopted to reflect her great sorrow in bereavement (Ruth 1:20). The name means bitterness, sorrow, or trouble, reflecting the pain, grief and tribulation each woman bore, though in differing circumstances. 

The root word of this name is the same as for the spice known as myrrh, a bitter, fragrant and costly herb. In symbolic terms, myrrh may represent the bitterness of childbirth, mandated by the curse of sin (Genesis 3:16); the joys of motherhood (Proverbs 23:22-25); and the priceless value of Biblical womanhood, exemplified by the Proverbs 31 woman.

Myrrh was one of the gifts presented to Jesus as a young child to symbolize that He came to die (Matthew 2:11); it was offered to Him on the cross (Mark 15:23); and it was used to anoint His body for burial (John 19:39-40). And yet it was also included in the holy anointing oil used in Old Testament worship (Exodus 30:23; Psalm 45:7-8); it purified women such as Queen Esther (Esther 2:12); and it perfumed the marriage bed. (Proverbs 7:17-18; Song of Solomon 1:13,3:6;4:14).

In keeping with Divine triplets in Scripture, there were three Marys present at the crucifixion of Jesus (John 19:25).  Mary, mother of Jesus, came to the cross by submission to God’s calling her to carry His Son (Luke 1:28-38).  Mary Magdalene came by Christ’s mercy as He freed her from demonic possession (Mark 16:19); and Mary of Cleophas came by her relationship with Christ’s followers, for she was the close relative of two disciples.

These three Marys present at the cross of Christ therefore represent the three-step process by which every born-again believer (John 3:3-8) comes to know Christ and places their faith in His death, burial and resurrection (1 Corinthians 15:1-4) as the only Way to Heaven (John 14:6). First, we have some association with Christians who share the Gospel with us; then we ask Christ for His mercy to forgive us and spare us from eternal death that our sins deserve (Romans 3:23); and finally we submit to His perfect will for our life (James 4:7), all through the power of the Holy Spirit.

Praise God that He gave us victory (1 Corinthians 15:55-57) over sin, death and hell! Three Marys witnessed the evidence of His resurrection firsthand as they came to anoint His body at the tomb, only to find that He had risen! These three were Mary Magdalene (Matthew 28:1; Mark 16:1; Luke 24:10; John 20:1), Mary the mother of James (the “other Mary;” Matthew 28:1; Mark 16:1), and the mother of Jesus, as one of the women that were with Mary Magdalene at the cross (Luke 24:10).

Each of these women has a unique story, yet with common themes that illustrate how we can lead lives pleasing to Lord Jesus Christ. Like the three Marys, may we turn from the bitterness of sin to the joy of salvation and the blessings of serving Him!

© 2015 Laurie Collett

Reposted from the archives

Triplets of New Life: Mary Sees Jesus Raise Lazarus from the Dead

God’s Triune nature is reflected in patterns of three throughout Scripture, as we have seen in three women named Mary who were close to Jesus in His earthly ministry. We know of one of,these women,  Mary of Bethany, because of three Scripture accounts of memorable occasions in her interactions with Jesus.

In the first, she repented and received forgiveness (Luke 7: 37-50, signifying the first step before we can be saved – knowing that we are sinners in desperate need of a Savior (Romans 3:23; 6:23). The second occasion represents our Christian walk, as Mary spends quality time with Christ and listens to His every word (Luke 10:38-42).

The third occasion, namely Jesus raising her brother Lazarus from the dead (John 11: 1-45) symbolizes eternal life, which is the ultimate destiny for every born-again believer (John 3:3-8) who is saved by placing their faith in the death, burial and resurrection (1 Corinthians 15:1-4) of Jesus Christ as the only Way to Heaven (John 14:6). Jesus triumphed over sin, death and hell for all His followers, giving us eternal and abundant life with Him (1 Corinthians 15:54-57). Mary’s third encounter with Jesus is a foreshadowing of that unspeakable gift (2 Corinthians 9:15).

Jesus raised Lazarus from death to live once more in a mortal body, but when He comes for God’s children at the Rapture, we shall receive glorified, incorruptible bodies like His, that will never age, die or experience evil in any form: sin, pain, or sorrow (1 Corinthians 15:35-54; Revelation 7:17; 21:4).

John 11 opens by telling us of the family unit of Lazarus, who was sick, and his sisters Mary and Martha (v. 1). John identifies Mary of Bethany as the woman who anointed Jesus with ointment and wiped His feet with her hair in lavish adoration (v. 2). This reminder of her salvation, deep love for Christ, and self-sacrificing worship is significant for three reasons, reflecting the viewpoints of the unsaved world, the saved believer, and the Lord Himself.

From the world’s viewpoint, Mary’s obvious love for Jesus made His apparent abandonment of Mary and her family in their time of need all the more deplorable (v. 37), particularly since it was well known that Jesus loved Martha, Mary, and Lazarus (v. 5, 36), and that the two women had sent a message to Him concerning their brother’s illness (v. 3).

From Mary’s viewpoint, she had poured out all her love on Him, and in this time of testing she continued to wait for His lead (v. 20), and to obey when He called (v. 28-29), even though she questioned why He had not come sooner (v. 32). 

From Jesus’ viewpoint, He wanted not only to restore life to His friend and give his family cause for celebration rather than grief, but to glorify God. Instead of healing Lazarus while he was sick, He would perform the miracle of raising Lazarus from the dead (v. 4, 40), thereby proving Himself to be the Son of God (v. 4, 45), sent to this world by God Himself (v. 41-42).

Knowing that He would glorify God by raising a corpse to life, rather than just visiting the bedside of a sick friend, Jesus therefore waited for two days after hearing the message of Lazarus’ sickness, leaving for Judea on the third day (v. 6-7).

Three times it is repeated that Jesus and His followers must go to Judea (v. 7, 8, 11). Despite the disciples warning that the Jews had tried to stone Jesus in Judea, He replies metaphorically that when we are in God’s perfect will, we are in the safest possible place (v. 9, 10). Three times the word “sleep” is repeated, Jesus using it figuratively to refer to Lazarus’ death (v. 11), but the disciples thinking He meant literal sleep (v. 12.13).

Because Lazarus died, a great crowd had assembled to comfort the grieving sisters, and many people would witness his resurrection, not just Mary and Martha, but many of the Jews (v. 19).

When Jesus arrives in Jerusalem, Lazarus has already been dead four days, which is significant because many Jews believe (through oral tradition; not based on Scripture) that the spirit of the deceased lingers with the dead body for three days. Thus there was no doubt in anyone’s mind that Lazarus was dead, not to mention buried and decomposing (v. 39).

Martha, known to be a woman of action, left the house as soon as she heard Jesus was coming; she met Him on the road; and she reproached Him for not preventing her brother’s death by arriving sooner (v. 20). And yet, she shows her faith that God will answer Jesus’ prayer (v. 22), that Lazarus and other believers will rise in the resurrection at the last day (v. 24), and that Jesus is the promised Messiah (the Christ, the Son of God, the One prophesied to come into the world; v. 27).

When Martha secretly tells Mary that Jesus has arrived, Mary responds by arising quickly from their house, going to Him, and falling down at His feet (v. 29, 32). This is the third instance of Mary at the feet of Jesus, the first being when she cleansed His feet with her tears and hair, the second listening quietly at His feet, and now grasping His feet as she seeks comfort for what she sees as the tragic loss of her brother.

As this point everyone is weeping: Mary, the Jews who accompanied her (v. 33), and even Jesus (v. 35). Jesus was genuinely sorrowful, because He loved Lazarus (v. 36); it pained Him to see his family grieving (v. 33); and perhaps even because He knew He would call Lazarus back to the pain of this world from the bliss of Paradise. Jesus groaned in the spirit, was troubled (v. 33), and again groaned in Himself (v. 38) as He approached the grave, which was a cave with a stone lying on it (v. 38).

Jesus announces that belief would be rewarded by seeing God’s glory (v. 40); gives thanks to God (v. 41); and explains that He prayed aloud to reaffirm the onlookers’ faith that He was sent by the Father (v. 42). Then He issues three commands: for Lazarus to come forth; for the people to free him from his grave clothes; and for them to release him (v. 43-44).

Lazarus comes forth bound up in his hands, foot, and face (v. 44), perhaps symbolizing that when we are dead, we can no longer work for God (Matthew 9:37-38), travel to spread His Word (Isaiah 52:7; Romans 10:15), or use our voice to worship, praise and witness for Him (Isaiah 38:18; John 9:4; Psalm 30:8-9). While we are yet alive in this world, may we have Mary’s Godly sorrow over our sins, obedience in our Christian walk, and faith in His gift of eternal life! 

© 2015 Laurie Collett