Shawn Moynihan - Mary of Nazareth - Class 2 - Mary's Voice

Automatically transcribed. Accuracy is good but not perfect, and words are sometimes wrong. Trust the audio over the text.

1. 0:00

   This is day two of the 2025 Palm Springs Bible School. Our first period teacher is Brother Sean Moynihan. His general subject is Mary of Nazareth. Today’s topic is Mary’s voice. Good morning, brothers and sisters. So I have to confess that the best part of having the privilege of giving a class is when people come up to you on a topic that you’ve thought about and said, have you ever thought about this?

2. 0:39

   And it’s just a gem. And it deepens my understanding. So thank you for doing that. I look forward to four more days of that and perhaps emails after that. So thank you. So there are some questions, and one of the questions that came up was about Mary as an orphan. And yeah, so we’re going to see that Mary was indeed an orphan.

3. 1:00

   But some of the other questions came up and they’re really around, sorry, they’re really around this apocryphal book called the Proto Evangelum of James, sometimes called the Infancy Gospel of James. It’s very early. It’s circa 150. And it, it really undermines a biblical understanding of Mary. And it’s it shows how early the apostasy had sunk its claws into Mary to turn her into something that she is not biblically. So it perpetuates false doctrines about Mary. And it’s the earliest assertion of this idea of perpetual virginity.

4. 1:43

   But in all these things, there’s kind of a a kernel of truth, a kernel of fact upon which is piled a ton of fiction. And so one of the things that I think is true is that Mary was an orphan. And we’re going to see that in just a second. So Mary’s voice, so she has the most dialogue of any woman in the New Testament.

5. 2:08

   She speaks with Gabriel, she sings with Elizabeth, she chastises Jesus. We’re going to see in a couple days how that goes. She engages Jesus in problem solving at the wedding of Cana. Again, we’re going to see that as well. So the most dialogue of any woman in the New Testament. And we’re going to focus because we’re going to take a look at at the other examples, God willing, later in the week. We’re going to focus on 2 examples. The 1st is the great song in her interaction with Elizabeth. And the second example is we are going to see Mary’s voice in the Gospel of John.

6. 2:48

   We’re going to see tremendous spiritual insights that I feel could only come from Mary to John. Don’t forget that, that at the cross, Jesus commanded John to take Mary into his home, and he did so from that day forward. And you can imagine the kind of Bible stories, sorry, the Bible classes that would have happened as a result.

7. 3:14

   Imagine living with Mary. Do you remember in Sunday school we we’d sang a song? Tell me the stories of Jesus. I long to hear things I would ask him to tell me if he were here. I would have done that with Mary. And I’m sure John did too, even though they had a close familial relationship.

8. 3:36

   So we can imagine the influence that Mary would have had on John’s understanding of the Gospel and how to portray the Gospel. His brother Robert Roberts said you can no more suppress the influence of a wise woman then you can suppress the law of gravitation.

9. 3:53

   And we’re going to see Mary’s voice in John’s Gospel. So Mary’s voice was compelling. And that comes up becomes apparent right away because after her interaction with Gabriel, we see that she decides that she must arise with haste and go into the Hill Country in Judea to Elizabeth’s house. Now why do we think she was an orphan?

10. 4:20

    Well, it says that Mary returned to her house. And in Luke 1, there is an implicit comparison between Zacharias, who lost his voice because he was did not believe, and Mary, whose voice was elevated because she did believe. When she go, when Mary goes to Elizabeth, it says that she’s in Zacharias’s house.

11. 4:46

    So that’s in keeping with the convention of the day. If you were a woman, you you did not live in your house if there was a male present. But if you did not live with a male, it was your house. And so the the tidbit that we have in Luke 156, Mary returned to her house, indicates that she was an orphan. Now Mary convinces Joseph, because that’s who she would have had to talk to, that she must travel the 90 miles to Elizabeth.

12. 5:19

    Picture how that conversation went. Joseph, how’s it going today, Joseph? I need to leave. I need to visit Elizabeth. Well, that’s 90 miles away. That’s, you know, that’s expensive, that’s perhaps unsafe. When are you thinking of doing it right now, like today?

13. 5:43

    So you can imagine, given the cost of the trip, giving the safety implications, given all those things, the logistical concerns, because she just wasn’t Ubering the 90 miles, right? It was an unsafe journey for a small group. So, So Joseph and Mary had to connect to a larger group that was headed South.

14. 6:07

    So we can infer then that Mary was a persuasive person. And that comes across in other examples too, right? At the wedding at Cana, clearly she is a very persuasive person. So we read that in Luke 139 that Mary arose in those days and went into the whole country with haste to the city of Judah and entered the House of Zacharias. So the trip would have looked like this and there would have been two possible routes.

15. 6:35

    The most frequently used route and the safest route was to go along the Jordan River Valley. Now perhaps she did that. My thought is that perhaps she went through Samaria and I would suggest that that is perhaps the origin of the malicious slander that Jesus faces in John 8, where they say unto him, Are we not rightly say rightly that you are a Samaritan?

16. 7:12

    So this idea that Mary travelled South and came back pregnant travelling through Samaria. So if that’s true or not, but but that seems possible. Something to think about anyway. So where was she going? Well, if we take a look at it, some various destinations have been suggested for the home of Zacharias and Elizabeth. Some have suggested Jericho.

17. 7:43

    Some brother, Harry Whitaker, notably suggested Hevron. Most scholars suggest that it was in a place called Ayn Karem, so that’s where she was headed. So let’s take a look at voice in Luke 1, because quite intentionally, the narrative juxtaposes Mary’s voice and the voice of Zacharias. Zacharias lack of faith made him voiceless.

18. 8:11

    It is the House of Zacharias, but he is silent. As you know. His voice does not return until there’s evidence for his belief. Mary’s voice triggers a reaction and then it’s recorded that Elizabeth speaks with a loud voice. It’s Mary’s voice that is the catalyst for Elizabeth and verse 44 of Luke 1 revealed.

19. 8:39

    For indeed, as soon as the voice of your greeting sounded in my ears, the babe leapt in my womb for joy. Now Elizabeth speaks, and she’s filled with the Holy Spirit. And through the Holy Spirit, Elizabeth recognize Jesus as Christ, and she is the first person to recognize Jesus as Lord. Who am I that the mother of my Lord should come unto me? We read in Luke 142.

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    Then she spoke out with a loud voice and said, blessed are you among women, and blessed is the fruit of your womb. She echoes Gabriel, doesn’t she? Blessed among women And she talks about the fruit of the womb. Interesting phrase. Blessed are you among women? There’s only two women in the Bible that this is used in reference to Mary. And who’s the other one?

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    Who? JL. Yeah, JL, I don’t know if you want to use that picture, brother. I really like that one. She seems to really get into the task. Yeah. The only other woman referred to as bust among women is JL. And of course, this is a deeply profound connection that Elizabeth is making here.

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    The her offspring will crush your head in Genesis 315 and it’s of course what Paul takes up in Galatians 4. The fullness of time had come. God sent forth his son born of a woman. So in the song of Deborah we have most blessed among women is JAL. So this is a very powerful connection and it’s an affirmation coming from Elizabeth of Mary’s great task.

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    Now Brother Thomas talks about this in Help Us Israel says the great principle to be compassed was the condemnation of sin and sinful flesh in a scent of actual transgression. This principle necessitated the manifestation of one who should be born of a woman, but not of the will of man. Such a one would be the seed of the woman, made of her substance with him for his Father, who by his overshadowing Spirit should cause her to conceive. He would be Son of God by origination and son of Mary by descent or birth of sinful flesh. So this is a profound task that Elizabeth is is raising in Mary’s mind.

24. 11:16

    I’m sure she had thought of it along the way. Says the fruit or carpos of your womb and that word room womb is really kind of belly. It doesn’t. It’s not gastrous, which is another word for womb. And of course, Mary’s biblical mind would have been worrying back to all the references of fruit.

25. 11:38

    Psalm 13711 The Lord has sworn in truth to David. He will not turn from it. I will set upon your front, your throne, the fruit of your body. And of course, something that we all think about whenever we’re blessed with a with a child in our ecclesia. Behold, children are a heritage from the Lord. The fruit of the womb is a reward. So this other word literally belly, Psalm 22, I was cast upon thee from the womb.

26. 12:12

    Thou art my God from my mother’s belly. Psalm 22 would figure prominently in Jesus life and in Mary’s life, Psalm 71 as well. By thee have I been holding out from the womb. Thou art he that took me from my mother’s bowels. And there’s that, that word in the Septuagint, the same word, my praise continually.

27. 12:38

    So be. So Mary breaks out in this triumphant song, this triumphant song. So let’s read it. And Luke 1 And Mary said, My soul magnifies the Lord, and my spirit has rejoiced in God my Savior, for he has regarded the lowly state of his maidservant. For behold, henceforth all generations will call me blessed, For he who is mighty has done great things for me.

28. 13:10

    And holy is His name, and His mercy is on those who fear Him from generation to generation. He has shown strength with His arm. He has scattered the proud and the imagination of their hearts. He has put down the mighty from their Thrones and exalted the lowly. He has filled the hungry with good things, and the rich He has sent away empty. He has helped His servant Israel in remembrance of His mercy as He spoke to our fathers, to Abraham, and to His seed forever.

29. 13:46

    So biblical scholars estimate that there’s between 25 and 50 distinct Old Testament allusions, references that Mary just compacts in here. It’s an overflow of joy, joy about the promises of God being fulfilled. And Mary would have thought of other songs. She would have especially thought of Hannah’s song, but she would have thought of Deborah’s song and Miriam’s song, and the themes are just so consistent.

30. 14:20

    There’s the rejoicing in God. There’s the personalization of salvation, that God just doesn’t provide salvation. But God saves me. God lifts me up. There’s the recognition of Abraham’s seed in Christ and the recognition that this world, the way it exists now, is not our Kingdom and that God is going to turn the existing order upside down. The proud are going to be humbled, the mighty are going to be made powerless, the rich will be made poor, and and conversely, the full will be made hungry. Now that’s we don’t have time to go into each and every of the 50 illusions.

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    Let’s take a couple. So let’s take the start. My soul magnifies Megalino, the Lord. Now this word happens all the time in the Septuagint, and it happens in some pretty significant occasions. It happens in David’s prayer of thanks for the Davidic covenant in Second Samuel 726. Let thy name be magnified forever. We talked yesterday.

32. 15:40

    Mary was a Princess and she knew she was a Princess, and so I’m sure, especially as she journeyed S that was 90 miles, that she would have been thinking what this means and making those connections to David. It also occurs in David’s prayer of thanks for deliverance from the Philistine king. It occurs in David’s plea for God to avenge him in Psalm 35, and it occurs in Psalm 40.

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    Let all those who seek you rejoice and be glad in you. Let such as love your salvation. Say continually the Lord be magnified as Mary thought, like, how do I begin? How do I begin to express the joy that I feel, the gratitude that I feel, the Thanksgiving? How do I do that?

34. 16:35

    Did she not think that let all who seek your seek you rejoice and be glad in You? Let such as love your salvation. Say continually the Lord be magnified. How should I start? Mary asked herself. I start here with magnifying the Lord. It also occurs in Psalm 69. But I am poor and sorrowful.

35. 16:58

    Let your salvation, O God, set me up on high. I will praise the name of God with a song and I will magnify him with Thanksgiving. And as Mary speaks, her voice is the embodiment of the virtuous woman. She’s the embodiment of the Eshet Kyle. Now this is a a passage in in Proverbs 31 that doesn’t always pop out the way that it should. In Proverbs 31, verse 26, she opens her mouth with wisdom and on her tongue is the law of kindness. Now, I’ve always read that that, you know, a virtuous woman is, is very kind, right?

36. 17:45

    Very nice. But what’s that word for kindness? I said faithfulness. It is one of the most important Hebrew words. Hebrew scholars say that’s untranslatable because it’s so powerful. It’s covenant, love it. It talks about a web of relationships. And So what does the virtuous woman do? She talks about Cassad all the time.

37. 18:15

    She talks about God’s promises, about God’s covenant love, about his salvation. Cassad. And we’re going to see how prominently Cassad figures in Mary’s song. And we’re going to see that she uses the Greek version Elios, which is the most commonly translated word in the Septuagint 4 If I said, because we recognize, brothers and sisters, that Mary’s song is all about God’s promises. We see this in verse 50 and in her great triumphant final note. And 54 and 55 and his mercy.

38. 19:05

    There’s that covenant love word, and His mercy is on those who fear Him from generation to generation. He has helped his servant Israel in remembrance of his mercy. There’s that word again, Cassad Elios, the Greek version of it, in remembrance of his covenant love for us as he spoke to our fathers, to Abraham, and to his seed forever.

39. 19:32

    And so we see that Mary’s great song is structured around Cassad in verse 46 to 49, God has said saves me. And verses 50 to 53, his covenant love turns things upside down. And lastly, there’s the affirmation that his covenant love is fulfilled in his promises now. In verse 51 to 53, he has shown strength of his arm. He has scattered the proud.

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    He has put down the mighty from their Thrones. The rich he has sent away empty. So we see that this is turning things upside down because we pray that God’s Kingdom will come and that His will will be done on earth as it is in heaven. You know, brothers and sisters, we live in a time where where there is persecution going on for beliefs. I’ve been persecuted for my beliefs at my job. You know, the one thing that I didn’t experience when I was persecuted, I was not surprised.

41. 20:45

    I expected to be persecuted. And the reason that we’re persecuted for our beliefs is that this is not our Kingdom. We look for a better Kingdom now. People don’t like that, the fact that this isn’t the best possible world. We see that Jesus took up these same themes in his address of the synagogue in Nazareth, quoting Isaiah 61. He has sent me to heal the broken hearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed. And Mary could sit there and we’re going to talk about this, God willing, later in the week.

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    But those are the echoes of her song, aren’t they? And we saw, tragically, how the inhabitants of the synagogue at Nazareth responded to that. We should not be surprised when our focus on the things of God results in persecution.

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    You know, Mary’s song tells us that this world is not her home, and a better one is coming. We read in Philippians 3 For our citizenship is in heaven, from which we also eagerly await, for the Savior, the Lord Jesus Christ, and Hebrews 11 For those who say such things, declare plainly that they seek a homeland. And truly, if they had called to mind that country from which they had come out, they would have had an opportunity to return.

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    But now they desire a better, that is, a heavenly country. Therefore, God is not ashamed to be called their God, for He has prepared a city for them. As we said yesterday, brothers and sisters, Mary viewed her life through the lens of God’s Word. We talked yesterday about the word dialogue, dialogue, zomai, where we get our dialogue from and how that’s really the idea of tossing things together in your mind. When she encounters the shepherd, there’s 2 words, Santerio and zambalo, and then Jesus at age 12. At age 12 it says that she treasured, she kept these things in her heart.

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    And there’s an interesting book by Michael Packoluck called Mary’s Voice in the Gospel of John. And he writes the Greek words that Luke uses suggest that Mary kept and guarded together. There’s that Greek word as in a coherent story, the words that she heard and that she mulled them over, pondering their interrelationship and implications, and that she was continually active and thinking them through. And so we see that after Jesus at Jesus command, Mary lived with John and so that Mary would have shared her spiritual understanding with John.

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    We see in John 19, when Jesus therefore saw his mother and the disciple whom he loves standing by, he said to his mother, woman, behold your son. And he said to the disciple, behold your mother. And from that hour the disciple took her into his own home. Now we’re going to see in a in a couple weeks that this is really a new sorry couple days.

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    This is really a new Rachel in it for a new covenant, but let’s take a look at the practicalities of it. We think that that Mary was John’s aunt. We think that because of the comparison of the accounts at the cross where we have Jesus, mother’s sister, the mother of Zebedee’s sons and Salome. So there was a familiar relationship, but it went deeper.

48. 24:45

    Now let’s take a look. Can you imagine the Bible classes at John’s home with Mary? Can you imagine the things that they talked about? You know, John never mentions Mary of Nazareth by name. What he does is he always refers to her as the mother of Jesus. And it’s, you know, here’s one example in John 19.

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    Now there stood by the cross of Jesus, his mother and his mother’s sister, Mary, the wife of Clopas, and Mary Magdalene, always the mother of Jesus. Can you imagine what they would have talked about? Can you imagine the insights that this deeply spiritual woman would have had?

50. 25:38

    So Mary had an unusual experience of conception. It was unique. And one of the things that she does is that she, after thinking about that, she understands her experience and conception as a template for the spiritual creation of the new covenant. And that understanding is transmitted through John’s Gospel.

51. 26:08

    Mary thought about what happened to her and understood it as a paradigm for disciples moving forward. So let’s take a look at that. We read that the power of the highest will over shadow you. And that Greek word is epicotzio. It’s used only four times in the Septuagint. OK, so it’s used in in reference to primarily two things. What’s one thing overshadowing is used for? What do you think?

52. 26:53

    There are no wrong answers? Yeah. In Exodus 40, then, the cloud covered the Tabernacle of meeting, and the glory of the Lord filled the Tabernacle. And Moses was not able to enter the Tabernacle of meeting because the cloud rested above it, and the glory of the Lord filled the Tabernacle. Whenever the cloud was taken up from above the Tabernacle, the children of Israel would go onward in all their journeys. But if the cloud was not taken up, and they did not journey till the day that it was taken up, For the cloud of the Lord was above the Tabernacle by day, and fire was over it by night in the sight of all the House of Israel throughout all their journeys.

53. 27:43

    So it was used in that way. And then paradoxically, it’s used in this way to describe the actions of a mother bird in Psalm 91, starting verse one. He who dwells in the secret place of the Most High shall abide under the shadow of the Almighty. He shall cover. There’s that word. He shall cover you with his feathers and under his wings you shall take refuge.

54. 28:18

    Now it’s interesting that quote that we referred to brother Thomas and Opus Israel. He talks about not only the seed of the woman, but he talks about the spirit overshadowing. It’s making that connection, and we’re going to see that this is a powerful connection. So the Word became flesh and did Tabernacle among us, and we beheld His glory, Glory as of an only begotten of a Father full of grace and truth.

55. 28:56

    The power of the highest will over shadow you. So let’s make some connections. Exodus 40 and Moses have not been able to go into the tent of meeting, for the cloud hath tabernacled. There’s that word, and the honor of Jehovah hath filled the Tabernacle. This is Young’s literal translation, so you can see Mary’s voice coming through here as she reflected on what it meant for her to conceive in this way.

56. 29:33

    Because it’s kind of an interesting word choice, isn’t it? In John 1 And the Word became flesh and did Tabernacle among us. So clearly, I think Mary understood that there was something new going on, something that was foreshadowed in the Old Testament, that there was made real in Christ.

57. 30:00

    The power of the highest will over shadow you. In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. OK, well we said it had to do with the Tabernacle, but we also said it had to do with this image of this bird being very protective in Psalm 91.

58. 30:27

    He who dwells in the secret place of the Most High shall abide under the shadow of the Almighty. He shall cover you with His feathers, and under His wings you shall take refuge. Now brothers and sisters, we know that there is this image at the start of creation, this idea of hovering, this idea of of almost like a a mother bird hovering over the face of the waters.

59. 30:57

    We read in Genesis 1 the earth was without form and void and darkness was over the face of the deep and the Spirit of God was hovering Hebrew Rahaf over the face of the waters. And we read in Deuteronomy 32, as an eagle stirs up its nest, covers over its young, spreading out its wings, taking them up, carrying them on its wings. So here we see this word used in Genesis 1, and then we see expanded upon is is.

60. 31:29

    Yeah, there’s this metaphor of this protection that’s offered under the wings of a mother bird. Mary made that connection and shared it with John.

61. 31:44

    And I thought that that was a keen spiritual insight that I had made. And then I found out that like many of my keen spiritual insights, someone else had made it many decades before. So Brother Alfred Nichols in his book The Spirit of God talks about this, He says, and my apologies for the long quote, but I think it’s important to get the context and it’s in the chapter entitled The Spirit That Overshadows. With the meaning.

62. 32:13

    To Fletcher, hover or brood over, the Word imparts a moral quality, as it were, to God’s creative act. That is, it was not merely a display of His physical power, but the manifestation of His mind and attributes as an eagle that stirreth up her nest, that fluttereth over her young. He spread abroad his wings. God took them, He bare them on His opinions. The Lord alone will lead them, and there is no strange God with Him.

63. 32:40

    The same loving Spirit of God through which the world was created and filled, was the medium through which the Lord protected His people when He bare them on eagle’s wings and brought them unto Himself. So when at the beginning of a new creation, the Holy Spirit came upon a virgin, then the power of the Highest overshadowed her, and a holy thing was brought to life to manifest the grace, the truth and glory of the Father. So let’s admit to.

64. 33:12

    You that this is the result in John’s Gospel of Mary thinking deeply about what happened to her and understanding it’s a template for a new creation in Christ.

65. 33:26

    We know that that in every case, the idea of of of pregnancy and conception is a is a wonder. We read in Ecclesiastes. 11 Just as you do not understand the way of the Spirit in the womb of a pregnant mother, so also you do not know what the God is doing in everything he makes. The Spirit, the power of God, is the creator of all life and including human life in the womb and including the new creation in Christ.

66. 33:57

    So. The Holy Spirit will come upon you, and the power of the Highest will over shadow you. Therefore also that Holy One who is born will be called the Son of God. So Mary’s son. Is literally born of the Spirit and born of God. Metaphorically, these are concepts used exclusively in John’s writings. Born of the Spirit.

67. 34:24

    We recall the enlightening conversation that Jesus had with Nicodemus. Jesus answered and said to him, Most assuredly I say to you, unless one is born again, he cannot see the Kingdom of God. Most assuredly I say to you, unless one is born of the water and the Spirit, he cannot enter the Kingdom of God and. This theme of being.

68. 34:43

    Born of God just just doesn’t happen in the Gospel of John, it happens in his writings. First John 3. 9. Whoever has been born. Of God does not sin.

69. 35:02

    Because he has been. Born of God and in first John 47. Beloved, let us love one another, for love is of God, and everyone who loves is born of God and knows God. First John 51. Whoever believes that Jesus is the Christ is born of God and everyone who loves him, who begot also loves him who is begotten of him. And verse 5, verse 4, chapter 5.

70. 35:30

    For whatever is born of God overcomes the world. And this is the victory that has overcome the world, our faith. And finally, first John 518 We know that whoever is born of God does not sin, but he who has been born of God keeps himself, and the wicked 1 does not touch him.

71. 35:51

    So I’ll. Submit to you that. That this understanding that John puts forward is one that he learned from Mary in John 1. We read but. All who did receive Him, He gave them, the ones believing in His name, the right to become the children of God, who were born not of blood, nor of the will of the flesh, nor of the will of husband, but of God. This is from the disciples little New Testament. So, Elizabeth.

72. 36:22

    Emphasizes that Mary believed God. Blessed is she who believed that what was promised would be accomplished. And unique in the human. Race. Mary conceived a child exclusively of God, not the will of flesh, nor the will of the truth. Husband Joseph.

73. 36:44

    And again. I thought, well. This is a really cool. Spiritual insight and. Then I find. Yes, it is. That was developed much before my time. So brother John Mitchell makes. The same point he makes it in 1955, he says. So the birth of Christ himself becomes a beautiful parallel to what takes place in a believer’s heart. And in all the strains.

74. 37:12

    And stresses of life wherever and whenever the gospel is obeyed. The Angel Gabriel came with a memorable message to Mary, when he said, The Holy Spirit shall come upon me, and the power of the Highest shall over shadow thee. Therefore also that holy thing which shall be born of thee shall be called the Son of God.

75. 37:30

    To which Mary replied, Behold the handmaid of the Lord, be it unto me, according to thy word. If we wish, we can make our minds. That is all our conscious being into the handmaid of the Lord. So, brothers and sisters. I would submit that Mary took her experience and understood it in a profound way, a profound way that is captured for us in John’s writings. Brother AD Norris.

76. 38:00

    Talks about this too. He says the Word became flesh and dwelt among us, and we beheld his glory. The glory is of an only begotten of the Father, full of grace and truth. So runs John’s parallel to the Annunciation in Luke. For the nurse is saying that that there are these two things running in parallel.

77. 38:20

    And of course, they’re running in parallel because Mary would have shared her experience and her thoughtfulness with John. Where word? Stands parallel with Holy Spirit and flesh. Stands for that which the Lord received by His birth of Mary. The two stand together. The two stand together also run parallel with the passages and the letter to the Galatians in which God sent forth his Son, made of a woman, made under the law and.

78. 38:50

    Of course in the. Beginning was the word. And the new? Creation. Right. Therefore, if anyone is in Christ, he is a new creation. All things have passed away. Behold, all things have become new. And as we read in. Galatians 6. The only thing that counts is a new creation.

79. 39:11

    So. Mary’s voice, she sings with Elizabeth, she chastises Jesus. We’ll see that in a that our next day engages Jesus in problem solving and the wedding at Cana. And she also uses her voice to share her experience with John. And he captures that for us, you know? Any impactful? Voice understands the power of silence this is recorded for us in divine wisdom and Ecclesiastes to everything there is a season, a time for every purpose under heaven, a time to keep silence, and a time to speak so any discussion of Mary’s voice would be remiss if. We did not talk.

80. 39:58

    About her silence. Mary was silent. From the record when Joseph sought to divorce her. We’re going to talk about that, God willing, tomorrow. She was silent. When the children of Bethlehem were murdered. When the children of her friends that she knew were murdered. We know that she. Mourned like Rachel, but she. Was silent.

81. 40:33

    She was silent when her friends and Nazareth sought to kill her son, throwing him off the Cliff. She was silent when? Jesus refused to see her when he said, whoever does the will of my Father in heaven is my brother and my mother. And she’s silent when she. Sees Jesus on the cross.

82. 40:56

    So. From that we take that that sometimes. Our voice is really focused. Internally and it’s. Focused. In prayer towards God. Mary’s silence. Is profound because it speaks to her incredible faith. And it foreshadows. Something that her son did in a perfect way. We. Read in Isaiah 50. 37 he was. Oppressed. And he was afflicted, yet he opened not his mouth.

83. 41:35

    He was led as a lamb to the slaughter, and as a sheep before its shears. His silent, so he opened not his mouth. Like all wise. People. Mary knew when to speak. And when to be silent? And to trust God.

84. 41:55

    So Mary’s voice and her silence provides a foundation for all disciples. So. Her first statement and her last recorded statement are all we need. We start by saying. Behold, the slave of the Lord, let it be unto me according to your word. That’s all we need to. Know about our relationship with God.

85. 42:23

    That’s all we need to know about what’s expected of us as servants. And then her last. Recorded statement is whatever he says to you, do it.

86. 42:38

    That’s it, isn’t it? Whatever Christ commands us to do, we do You know the document that we use in our community? We. Spend a lot of time. Wrangling about the doctrinal statements. But there’s another part of the document, isn’t it? Not the doctrines to be rejected, but the commandments of Christ. Whatever he says to you, do it.

87. 43:15

    And lastly, her. Silence at the. Foot of the cross. When he said woman. Behold your son, that new connection that he made with John. And so she she. Teaches us, doesn’t she, that sometimes what God requires of us is to trust and endure in silence, knowing, believing in God’s case head, in His covenant love, that He has not forgotten us, that He will never fail or forsake us?

88. 43:51

    As Mary’s great. Song proclaims to Abraham, and to his seed forever.