There is probably no woman in the Bible of whom we have more information over a longer period of time than of Mary, the mother of Jesus. As the young virgin of Nazareth who became the mother of Jesus, the focus of her life is that of humble faith and obedient submission. An examination of the Biblical data of her later life paints a portrait of Mary as a maturing woman who tended to be an overbear­ing mother, who encountered family tensions and experienced overwhelm­ing pain. Like her Old Testament female ancestors Eve, Sarah, Miriam, Hannah and many others, she was a mother of faith, but by no means sin­less. Mary, the mother of Jesus, is the archetype of women of faith of all ages and times and therefore her life is full of meaning for women today.

There can be no doubt that Mary shared the tradition and faith of a long history of faithful men and women like Zacharias and Elisabeth, Anna, Simeon and the shepherds, who longed and waited for the salvation of Israel. Like them she looked forward to the time when one of the daughters of Eve would bring forth the Messiah (Gen. 3:15). Infertility is always a cause of great grief, but for Jewish women it also meant their family had no biologi­cal relationship with the Messiah. Mary must have cherished in her heart the great expectation of her people and she must have prayed like all godly Jewish women, that she might be the mother of the Messiah. That she knew the Scriptures and the promises of God is indicated by her response to the message of the angel Gabriel.

When Mary, probably in her mid-teens, received the messenger from the angelic world who gave her the mind-boggling news that she of all women had been chosen to give birth to the long awaited Messiah, the Son of God, she questions how this can be, but not in unbelief. Although Gabriel calls Mary highly favored among women, reality is that this pregnancy puts her in a most difficult position. The Jews could no longer carry out justice ac­cording to the Mosaic law because they were subject to the Romans; yet, according to the law of Moses, Mary's pregnancy was a capital offense to be punished by stoning (Lev. 20:10; Deut. 22:13-21; cf. Jn. 8:5). Jewish society of this period had the highest moral standards of the nations of the ancient world. How will Mary's family and friends respond? How will Joseph react? Even if her life is spared, she probably will lose Joseph and become the object of ridicule and shame.

We do not read that Mary complained about these obstacles. We do read that "she arose in those days, and went into the hill country with haste" (vs. 39), to visit her elderly cousin Elisabeth, of whom the angel said she was now six months pregnant. Mary needed to talk with someone who would understand and support her. Similarly women today, whether their pregnancy occurs in a crisis or a normal situation, need to seek out experienced, godly women for support and encouragement in their task as mothers (cf. Titus 2:3-8).

Mary's name was Miriam in Hebrew. The Biblical record seems to indicate Miriam never married, but the name of this illustrious woman was held in remembrance in Jewish families by giving their daughters this name, so that we meet many Marys in the Gospels. Miriam, a prophetess and leader, together with her brothers Moses and Aaron (Ex. 15:20; Micah 6:4), had inspired Israel's women to praise God when He led them safely through the Red Sea (Ex. 15:20,21). Like her esteemed ancestor Miriam, overwhelmed by the goodness of the Lord and inspired by the Spirit of God, Mary breaks out in a poetic, prophetic song, known today as the "Magnificat." Mary's song reminds us of the psalms and has many similarities to the song of Hannah (1 Sam. 2:1-10). Like Hannah's song, Mary's "Magnificat" is an inspired hymn of praise for the gra­cious acts of God on behalf of His people and particularly for the singer herself. Among the hymns which are the legacy of the Christian church, there are also hymns composed by women such as Frances R. Havergal whose hymn, "Take my life, and let it be/Consecrated Lord, to Thee," was inspired by the goodness of the Lord.

We learn that Joseph did not live with Mary as a man lives with his wife, for he "knew her not till she had brought forth her firstborn son" (Matt. 1:24). Sex educators today tell us that it is unrealistic and impossible to expect young, unmarried people to abstain from sexual relationships. Here we see what is possible with God's help. How? Undoubtedly the same way as the apostle Paul admonishes Christian couples: by mutual consent and by giving themselves "to fasting and prayer" (1 Cor. 7:5).

Joseph's care for Mary and her Child shows it is possible to be a good adoptive father. He goes with Mary to Bethlehem and stands by her during the birth of the Child, as a loving hus­band and father. It is Joseph who receives the message to take the family to Egypt to escape the slaughter of Bethlehem's children, indicating that God recognizes him as the head of the family. Together Mary and Joseph take Jesus to the temple to fulfil their Jewish rites. No doubt Joseph taught Jesus the family trade of carpentry.

Joseph stays in the background, however, while Mary stays prominent in Jesus' life. Could this be because a mother's influences are usually the greatest, especially during early childhood? Luke records that when the wise men from the east came to visit, "they saw the young child with Mary his mother" (Matt. 2:11). Mary and her Child must have presented one of the sweetest pictures of mother­hood ever seen. Staying close by her Child, Mary must have been deeply touched by the sweet innocence of this Holy One, which made a picture the wise men noted. Would God have entrusted her with His Son if Mary was going to leave her Child to be taken care of by others? This is a question today's mothers might well ask when they consider day care.

When Simeon blesses the family in the temple, he speaks to "Mary his mother, 'Behold, this child is set for the fall and rising again of many in Israel'" (vs. 35). Simeon sees a sorrow so deep coming to Mary, that it will cut through her heart like a sword. More than any mother, Mary was blessed; yet, perhaps more than any mother, she suffered because of her special Child. There is a special pain that mothers experience when their children suffer, whether this is for the sake of the Gospel or whether their children refuse to walk according to the Gospel's demands.

Like Eve, the mother of all living, Mary learned that motherhood was not all sweetness and joy (cf. Gen. 3:16; 4:1-9). Various incidents in Jesus' life indicate that the young mother, Mary, became a somewhat overbearing mother as she matured. When Jesus is lost in the temple, Mary, not Joseph, gives Jesus a rebuke. "His mother said unto him, son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing" (Lk. 2:48). Mary has to learn that although Jesus was to be nurtured and guided by her, this Child was to be raised for God. He had come to earth to do the will of His heavenly Father. Jesus' answer is not disrespectful; He is always gentle and mild with those who are ignorant. "Know ye not that I must be about my Father's business?" (vs. 49). All mothers have to learn to pull back when their children grow up. They must nurture and guide them to take up their God-given position in the church and society. Mothers often have a hard time allowing their children to follow God's calling rather than the one of their hopes and dreams.

The next time we hear of Mary is at a wedding feast at Cana. By now she is middle-aged, probably in her mid-forties. She is eager for her special Son to be helpful. Her motives are right, but she still had not learned that Jesus must do the will of His heavenly Father. When Jesus mildly rebukes her, it is to her credit that she submissively tells the servants, "Whatsoever he saith unto you, do it" (Jn. 2:5).

Jesus did not remain an only child. Joseph and Mary did consummate their marriage. This is according to the apostle Paul's guidelines for married couples. Perpetual chastity is not the norm for married life, but unnatural (cf. 1 Cor. 7:1-5). It seems there were at least six half brothers and sisters in Jesus' family (Mk. 6:3; Matt. 13:55,56). Mary was a busy mother and her position in the family was not an easy one. We do not read of Joseph any more. Probably he died, leaving her a widow.

It seems that Jesus' brothers and sisters did not believe in His special mission and for the most part were unbelievers (cf. Jn. 7:1-10). No doubt there must have been jealousy and probably also fear of the consequences Jesus' ministry might have on their family. The residents of Nazareth were among the most hateful in opposing Jesus and His ministry (Lk. 4:16-30). We read in Psalm 69:8, "I am become a stranger unto my brethren, and an alien unto my mother's children," prophetically referring to Christ.

Mary knew what it was to have strife, tension and division over faith in the family. Such divisions were already present in the first family of Adam and Eve. This division of two kinds of children, the seed of Cain and Abel (Seth), continued through the covenantal families of Abraham, Isaac, Jacob and David until today. There is nothing more painful for godly parents than to observe that their children do not walk in the fear of the Lord. If even Jesus' brothers and sisters did not believe in the holy Jesus, is it surpris­ing when not all our family members believe or at least have not become believers yet? God is sovereign and He has bound Himself to the covenant of grace, but He does it in His own time and way.

The tension within her family undoubtedly was a cloud which overshadowed the daily life of Mary and was a great burden. An incident which gives evidence of this tension is recorded by all the Synoptics (Matt. 12:46-50; Mk. 3:31-35; Lk. 8:19-21). Jesus' brothers and his mother demand to see Him, probably because they felt neglected. Jesus' response to their intrusion upon His time is: "Who is my mother, or my brethren? … Whosoever shall do the will of God, the same is my brother, and my sister, and mother" (Mk. 3:33-35). Not physical kinship, but faith in God and doing His will joins us together as the family of God. This message must have been painful for Mary to accept, as it is not easy for mothers to accept that their son or daughter in Christian ministry often must put their calling ahead of family relationships.

As we trace Mary's relationship with her special Son through His ministry, we see how He teaches her and she grows spiritually, often through painful ways. The climax of her pain is when she stands at the cross. Apparently abandoned by the rest of her family, but in fellowship with three other women who loved Jesus and therefore could sympathize with her, Mary's pain was the sharpest a mother can ex­perience. Here the final and most cruel thrust of the sword pierced her soul, as Simeon had prophesied. Mary's sorrow can only be understood by mothers who also have experienced the painful suffering and death of a child. "Mary, beneath the cross, personifies countless mothers of all times, dying a thousand deaths with their loved ones" (Victor Buksbazen, Miriam, the Virgin of Nazareth, p. 166).

Surprisingly, we do not find a Biblical record of Mary's sorrow at all. It is as if the Holy Spirit would not in any way have our attention distracted from the central figure of the Gospel, the Man on the cross. But in Mary's deepest sorrow and her Son's greatest pain, He thinks of her as a mother. She had learned that she had no special claim on Him, her special Son. Yet she still suffers as only a mother can suffer. Therefore, Jesus, taking note of her sorrow, extends His sympathy to her. He is dying for Mary as her Savior, but Mary still needs the comfort which sorrowing mothers and widows need. Seeing the beloved disciple John, the Savior commends her to his care. John would be comforted in his loss by Jesus' mother and John in turn would give her the security of a home as she advanced in age (Jn. 9:26, 27).

Mary's name is not mentioned among the women who cared for Jesus' body after His death. Probably her sorrow was too heavy to carry out this last sad duty. Whether she was present or not, her name is not mentioned and she no longer takes a prominent place in Scripture.

The next thing we read of Mary is after Jesus' ascension where she is present with the disciples, assembled in the upper room, waiting for the coming of the promised Holy Spirit. Here we get a last glimpse of this most blessed of women. No doubt the resurrection brought healing and comfort to Mary's sorrowing heart. Jesus has gone to glory and now is the exalted Lord, sitting at the right hand of God the Father, gathering a Church unto Himself on earth. With Mary and the disciples are some of the first fruits of Christ's ingathering work. Present with her are Jesus' brothers (Acts 1:14), indicating some family tensions have been resolved. James, the brother of Jesus, later becomes a leader in the Church (Acts 15; cf. Gal. 1:19). Tradition ascribes the letter of James in the new Testament canon to him also.

Mary was a sinner, but her life of faith and submissive obedience remain a testimony to women of all ages and places. Her task as mother of Jesus has been accomplished, but her role as archetype for New Testament women is not finished yet. The last we learn of Mary is that she is in the company of believers, including some of her own family circle. Together they are at prayer. Mary, like all women of faith, still has work to do in the family of God, work which the apostles later describe in more detail (cf. Rom, 16; Phil. 3:3; 1 Tim. 2:9-15; 5:1-16).

Mary leaves the stage of history so that her divine Son, Jesus, may shine forth as the Light of the world. Every time we recite the Apostles' Creed, the oldest Christian confession, we are reminded of Mary's redemptive role in bringing forth the only Mediator between God and man, because "He (Jesus) was conceived by the Holy Spirit, born of the Virgin Mary."