"Mary and Martha are representatives of two orders of human character. One was absorbed, preoccupied, abstracted; the other was concentrated and single-hearted. Her own world was the all of Martha; Christ was the first thought with Mary. To Martha life was 'a succession of particular businesses;' to Mary life 'was rather the flow of one spirit.' Martha was Petrine, Mary was Johannine. The one was a well-meaning, bustling busybody; the other was a reverent disciple, a wistful listener." Paul had such a picture as that of Martha in his mind when he spoke of serving the Lord "without distraction" (1 Cor. 7:35).

Martyr - one who bears witness of the truth, and suffers death in the cause of Christ ( Acts 22:20; Rev. 2:13; Rev 17:6). In this sense Stephen was the first martyr. The Greek word so rendered in all other cases is translated "witness." (1.) In a court of justice ( Matt. 18:16;Matt 26:65; Acts 6:13; Acts 7:58; Heb. 10:28; 1 Tim. 5:19). (2.) As of one bearing testimony to the truth of what he has seen or known ( Luke 24:48; Acts 1:8, Acts 1:22; Rom. 1:9; 1 Thess. 2:5,1 Thess. 2:10; 1 John 1:2).

Mary - Hebrew Miriam. (1.) The wife of Joseph, the mother of Jesus, called the "Virgin Mary," though never so designated in Scripture ( Matt. 2:11; Acts 1:14). Little is known of her personal history. Her genealogy is given in Luke 3. She was of the tribe of Judah and the lineage of David ( Ps. 132:11; Luke 1:32). She was connected by marriage with Elisabeth, who was of the lineage of Aaron ( Luke 1:36).

While she resided at Nazareth with her parents, before she became the wife of Joseph, the angel Gabriel announced to her that she was to be the mother of the promised Messiah ( Luke 1:35). After this she went to visit her cousin Elisabeth, who was living with her husband Zacharias (probably at Juttah, Josh. 15:55; Josh 21:16, in the neighbourhood of Maon), at a considerable distance, about 100 miles, from Nazareth. Immediately on entering the house she was saluted by Elisabeth as the mother of her Lord, and then forthwith gave utterance to her hymn of thanksgiving ( Luke 1:46-56; comp. 1 Sam. 2:1-10). After three months Mary returned to Nazareth to her own home. Joseph was supernaturally made aware ( Matt. 1:18-25) of her condition, and took her to his own home. Soon after this the decree of Augustus ( Luke 2:1) required that they should proceed to Bethlehem ( Micah 5:2), some 80 or 90 miles from Nazareth; and while they were there they found shelter in the inn or khan provided for strangers ( Luke 2:6,Luke 2:7). But as the inn was crowded, Mary had to retire to a place among the cattle, and there she brought forth her son, who was called Jesus ( Matt. 1:21), because he was to save his people from their sins. This was followed by the presentation in the temple, the flight into Egypt, and their return in the following year and residence at Nazareth (Matt. 2). There for thirty years Mary, the wife of Joseph the carpenter, resides, filling her own humble sphere, and pondering over the strange things that had happened to her. During these years only one event in the history of Jesus is recorded, viz., his going up to Jerusalem when twelve years of age, and his being found among the doctors in the temple ( Luke 2:41-52). Probably also during this period Joseph died, for he is not again mentioned.

After the commencement of our Lord's public ministry little notice is taken of Mary. She was present at the marriage in Cana. A year and a half after this we find her at Capernaum ( Matt. 12:46,Matt. 12:48,Matt. 12:49), where Christ uttered the memorable words, "Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!" The next time we find her is at the cross along with her sister Mary, and Mary Magdalene, and Salome, and other women ( John 19:26). From that hour John took her to his own abode. She was with the little company in the upper room after the Ascension ( Acts 1:14). From this time she wholly disappears from public notice. The time and manner of her death are unknown.

(2.) Mary Magdalene, i.e., Mary of Magdala, a town on the western shore of the Lake of Tiberias. She is for the first time noticed in Luke 8:3 as one of the women who "ministered to Christ of their substance." Their motive was that of gratitude for deliverances he had wrought for them. Out of Mary were cast seven demons. Gratitude to her great Deliverer prompted her to become his follower. These women accompanied him also on his last journey to Jerusalem ( Matt. 27:55; Mark 15:41; Luke 23:55). They stood near the cross. There Mary remained till all was over, and the body was taken down and laid in Joseph's tomb. Again, in the earliest dawn of the first day of the week she, with Salome and Mary the mother of James ( Matt. 28:1; Mark 16:2), came to the sepulchre, bringing with them sweet spices, that they might anoint the body of Jesus. They found the sepulchre empty, but saw the "vision of angels" ( Matt. 28:5). She hastens to tell Peter and John, who were probably living together at this time ( John 20:1,John 20:2), and again immediately returns to the sepulchre. There she lingers thoughtfully, weeping at the door of the tomb. The risen Lord appears to her, but at first she knows him not. His utterance of her name "Mary" recalls her to consciousness, and she utters the joyful, reverent cry, "Rabboni." She would fain cling to him, but he forbids her, saying, "Touch me not; for I am not yet ascended to my Father." This is the last record regarding Mary of Magdala, who now returned to Jerusalem. The idea that this Mary was "the woman who was a sinner," or that she was unchaste, is altogether groundless.

(3.) Mary the sister of Lazarus is brought to our notice in connection with the visits of our Lord to Bethany. She is contrasted with her sister Martha, who was "cumbered about many things" while Jesus was their guest, while Mary had chosen "the good part." Her character also appears in connection with the death of her brother ( John 11:20,John 11:31,John 11:33). On the occasion of our Lord's last visit to Bethany, Mary brought "a pound of ointment of spikenard, very costly, and anointed the feet of Jesus" as he reclined at table in the house of one Simon, who had been a leper ( Matt. 26:6; Mark 14:3; John 12:2, John 12:3). This was an evidence of her overflowing love to the Lord. Nothing is known of her subsequent history. It would appear from this act of Mary's, and from the circumstance that they possessed a family vault John 11:38), and that a large number of Jews from Jerusalem came to condole with them on the death of Lazarus John 11:19), that this family at Bethany belonged to the wealthier class of the people. (See MARTHA.)

(4.) Mary the wife of Cleopas is mentioned ( John 19:25) as standing at the cross in company with Mary of Magdala and Mary the mother of Jesus. By comparing Matt. 27:56 and Mark 15:40, we find that this Mary and "Mary the mother of James the little" are on and the same person, and that she was the sister of our Lord's mother. She was that "other Mary" who was present with Mary of Magdala at the burial of our Lord ( Matt. 27:61; Mark 15:47); and she was one of those who went early in the morning of the first day of the week to anoint the body, and thus became one of the first witnesses of the resurrection ( Matt. 28:1; Mark 16:1; Luke 24:1).

(5.) Mary the mother of John Mark was one of the earliest of our Lord's disciples. She was the sister of Barnabas ( Col. 4:10), and joined with him in disposing of their land and giving the proceeds of the sale into the treasury of the Church ( Acts 4:37;Acts 12:12). Her house in Jerusalem was the common meeting-place for the disciples there.

(6.) A Christian at Rome who treated Paul with special kindness ( Rom. 16:6).

Maschil - instructing, occurs in the title of thirteen Psalms (32, 42, 44, etc.). It denotes a song enforcing some lesson of wisdom or piety, a didactic song. In Ps. 47:7 it is rendered, Authorized Version, "with understanding;" Revised Version, marg., "in a skilful psalm."

Mash - (= Meshech 1 Chr. 1:17), one of the four sons of Aram, and the name of a tribe descended from him ( Gen. 10:23) inhabiting some part probably of Mesopotamia. Some have supposed that they were the inhabitants of Mount Masius, the present Karja Baghlar, which forms part of the chain of Taurus.

Mashal - entreaty, a levitical town in the tribe of Asher (1 Chr. 6:74); called Mishal ( Josh. 21:30).

Mason - an artificer in stone. The Tyrians seem to have been specially skilled in architecture (1 Kings 5:17,1 Kings 5:18; 2 Sam. 5:11). This art the Hebrews no doubt learned in Egypt ( Ex. 1:11,Ex. 1:14), where ruins of temples and palaces fill the traveller with wonder at the present day.

Masrekah - vineyard of noble vines, a place in Idumea, the native place of Samlah, one of the Edomitish kings ( Gen. 36:36; 1 Chr. 1:47).

Massa - a lifting up, gift, one of the sons of Ishmael, the founder of an Arabian tribe ( Gen. 25:14); a nomad tribe inhabiting the Arabian desert toward Babylonia.

Massah - trial, temptation, a name given to the place where the Israelites, by their murmuring for want of water, provoked Jehovah to anger against them. It is also called Meribah ( Ex. 17:7; Deut. 6:16; Ps. 95:8, Ps. 95:9; Heb. 3:8).

Mattan - gift. (1.) A priest of Baal, slain before his altar during the reformation under Jehoiada (2 Kings 11:18).

(2.) The son of Eleazar, and father of Jacob, who was the father of Joseph, the husband of the Virgin Mary ( Matt. 1:15).

(3.) The father of Shephatiah ( Jer. 38:1).

Mattanah - a gift, a station of the Israelites ( Num. 21:18,Num. 21:19) between the desert and the borders of Moab, in the Wady Waleh.

Mattaniah - gift of Jehovah. (1.) A Levite, son of Heman, the chief of the ninth class of temple singers (1 Chr. 25:4,1 Chr. 25:16).

(2.) A Levite who assisted in purifying the temple at the refor mation under Hezekiah (2 Chr. 29:13).

(3.) The original name of Zedekiah (q.v.), the last of the kings of Judah (2 Kings 24:17). He was the third son of Josiah, who fell at Megiddo. He succeeded his nephew Jehoiakin.

Mattathias - ibid. (1.) The son of Amos, in the genealogy of our Lord ( Luke 3:25).

(2.) The son of Semei, in the same genealogy ( Luke 3:26).

Matthan - gift, one of our Lord's ancestry ( Matt. 1:15).

Matthat - gift of God. (1.) The son of Levi, and father of Heli ( Luke 3:24).

(2.) Son of another Levi ( Luke 3:29).

Matthew - gift of God, a common Jewish name after the Exile. He was the son of Alphaeus, and was a publican or tax-gatherer at Capernaum. On one occasion Jesus, coming up from the side of the lake, passed the custom-house where Matthew was seated, and said to him, "Follow me." Matthew arose and followed him, and became his disciple ( Matt. 9:9). Formerly the name by which he was known was Levi ( Mark 2:14; Luke 5:27); he now changed it, possibly in grateful memory of his call, to Matthew. The same day on which Jesus called him he made a "great feast" ( Luke 5:29), a farewell feast, to which he invited Jesus and his disciples, and probably also many of old associates. He was afterwards selected as one of the twelve ( Luke 6:15). His name does not occur again in the Gospel history except in the lists of the apostles. The last notice of him is in Acts 1:13. The time and manner of his death are unknown.

Matthew, Gospel according to - The author of this book was beyond a doubt the Matthew, an apostle of our Lord, whose name it bears. He wrote the Gospel of Christ according to his own plans and aims, and from his own point of view, as did also the other "evangelists."

As to the time of its composition, there is little in the Gospel itself to indicate. It was evidently written before the destruction of Jerusalem (Matt. 24), and some time after the events it records. The probability is that it was written between the years A.D. 60 and 65.

The cast of thought and the forms of expression employed by the writer show that this Gospel was written for Jewish Christians of Palestine. His great object is to prove that Jesus of Nazareth was the promised Messiah, and that in him the ancient prophecies had their fulfilment. The Gospel is full of allusions to those passages of the Old Testament in which Christ is predicted and foreshadowed. The one aim prevading the whole book is to show that Jesus is he "of whom Moses in the law and the prophets did write." This Gospel contains no fewer than sixty-five references to the Old Testament, forty-three of these being direct verbal citations, thus greatly outnumbering those found in the other Gospels. The main feature of this Gospel may be expressed in the motto, "I am not come to destroy, but to fulfil."

As to the language in which this Gospel was written there is much controversy. Many hold, in accordance with old tradition, that it was originally written in Hebrew (i.e., the Aramaic or Syro-Chaldee dialect, then the vernacular of the inhabitants of Palestine), and afterwards translated into Greek, either by Matthew himself or by some person unknown. This theory, though earnestly maintained by able critics, we cannot see any ground for adopting. From the first this Gospel in Greek was received as of authority in the Church. There is nothing in it to show that it is a translation. Though Matthew wrote mainly for the Jews, yet they were everywhere familiar with the Greek language. The same reasons which would have suggested the necessity of a translation into Greek would have led the evangelist to write in Greek at first. It is confessed that this Gospel has never been found in any other form than that in which we now possess it.

The leading characteristic of this Gospel is that it sets forth the kingly glory of Christ, and shows him to be the true heir to David's throne. It is the Gospel of the kingdom. Matthew uses the expression "kingdom of heaven" (thirty-two times), while Luke uses the expression "kingdom of God" (thirty-three times). Some Latinized forms occur in this Gospel, as kodrantes ( Matt. 5:26), for the Latin quadrans, and phragello ( Matt 27:26), for the Latin flagello. It must be remembered that Matthew was a tax-gatherer for the Roman government, and hence in contact with those using the Latin language.

As to the relation of the Gospels to each other, we must maintain that each writer of the synoptics (the first three) wrote independently of the other two, Matthew being probably first in point of time.

"Out of a total of 1071 verses, Matthew has 387 in common with Mark and Luke, 130 with Mark, 184 with Luke; only 387 being peculiar to itself." (See MARK ; LUKE ; GOSPELS.)

The book is fitly divided into these four parts: (1.) Containing the genealogy, the birth, and the infancy of Jesus (1; 2).

(2.) The discourses and actions of John the Baptst preparatory to Christ's public ministry ( Matt 3; 4:11).

(3.) The discourses and actions of Christ in Galilee ( Matt 4:12-20:16).

(4.) The sufferings, death and resurrection of our Lord ( Matt 20:17-28).

Matthias - gift of God. Acts 1:23.

Mattithiah - gift of Jehovah. (1.) One of the sons of Jeduthun (1 Chr. 25:3,1 Chr. 25:21).

(2.) The eldest son of Shallum, of the family of Korah (1 Chr. 9:31).

(3.) One who stoo d by Ezra while reading the law ( Neh. 8:4).

(4.) The son of Amos, and father of Joseph, in the genealogy of our Lord ( Luke 3:25).

Mattock - (1.) Heb. ma'eder, an instrument for dressing or pruning a vineyard ( Isa. 7:25); a weeding-hoe.

(2.) Heb. mahareshah (1 Sam. 13:1), perhaps the ploughshare or coulter.

(3.) Heb. herebh, marg. of text (2 Chr. 34:6). Authorized Version, "with their mattocks," marg. "mauls." The Revised Version renders "in their ruins," marg. "with their axes." The Hebrew text is probably corrupt.

Maul - an old name for a mallet, the rendering of the Hebrew mephits ( Prov. 25:18), properly a war-club.

Mazzaroth - prognostications, found only Job 38:32, probably meaning "the twelve signs" (of the zodiac), as in the margin (comp. 2 Kings 23:5).

Meadow - (1.) Heb. ha'ahu ( Gen. 41:2,Gen. 41:18), probably an Egyptain word transferred to the Hebrew; some kind of reed or water-plant. In the Revised Version it is rendered "reed-grass", i.e., the sedge or rank grass by the river side.

(2.) Heb. ma'areh ( Judg. 20:33), pl., "meadows of Gibeah" (R.V., after the LXX., "Maareh-geba"). Some have adopted the rendering "after Gibeah had been left open." The Vulgate translates the word "from the west."

Meah - an hundred, a tower in Jersalem on the east wall ( Neh. 3:1) in the time of Nehemiah.