Rev. 12:17 – this verse proves the meaning of John 19:26. The “woman’s” (Mary’s) offspring are those who follow Jesus. She is our Mother and we are her offspring in Jesus Christ. The master plan of God’s covenant love for us is family. But we cannot be a complete family with the Fatherhood of God and the Brotherhood of Christ without the Motherhood of Mary.
John 2:3 – this is a very signifcant verse in Scripture. As our mother, Mary tells all of us to do whatever Jesus tells us. Further, Mary’s intercession at the marriage feast in Cana triggers Jesus’ ministry and a foreshadowing of the Eucharistic celebration of the Lamb. This celebration unites all believers into one famiy through the marriage of divinity and humanity.
John 2:7 – Jesus allows His mother to intercede for the people on His behalf, and responds to His mother’s request by ordering the servants to fill the jars with water.
Psalm 45:9 – the psalmist teaches that the Queen stands at the right hand of God. The role of the Queen is important in God’s kingdom. Mary the Queen of heaven is at the right hand of the Son of God.
1 Kings 2:17, 20 – in the Old Testament Davidic kingdom, the King does not refuse his mother. Jesus is the new Davidic King, and He does not refuse the requests of his mother Mary, the Queen.
1 Kings 2:18 – in the Old Testament Davidic kingdom, the Queen intercedes on behalf of the King’s followers. She is the Queen Mother (or “Gebirah”). Mary is our eternal Gebirah.
1 Kings 2:19 – in the Old Testament Davidic kingdom the King bows down to his mother and she sits at his right hand. We, as children of the New Covenant, should imitate our King and pay the same homage to Mary our Mother. By honoring Mary, we honor our King, Jesus Christ.
1 Kings 15:13 – the Queen Mother is a powerful position in Israel’s royal monarchy. Here the Queen is removed from office. But now, the Davidic kingdom is perfected by Jesus, and our Mother Mary is forever at His right hand.
2 Chron. 22:10 – here Queen Mother Athalia destroys the royal family of Judah after she sees her son, King Ahaziah, dead. The Queen mother plays a significant role in the kingdom.
Neh. 2:6 – the Queen Mother sits beside the King. She is the primary intercessor before the King.
IV. Mary is Ever Virgin
Exodus 13:2,12 – Jesus is sometimes referred to as the “first-born” son of Mary. But “first-born” is a common Jewish expression meaning the first child to open the womb. It has nothing to do the mother having future children.
Exodus 34:20 – under the Mosaic law, the “first-born” son had to be sanctified. “First-born” status does not require a “second” born.
Ezek. 44:2 – Ezekiel prophesies that no man shall pass through the gate by which the Lord entered the world. This is a prophecy of Mary’s perpetual virginity. Mary remained a virgin before, during and after the birth of Jesus.
Mark 6:3 – Jesus was always referred to as “the” son of Mary, not “a” son of Mary. Also “brothers” could have theoretically been Joseph’s children from a former marriage that was dissolved by death. However, it is most likely, perhaps most certainly, that Joseph was a virgin, just as were Jesus and Mary. As such, they embodied the true Holy Family, fully consecrated to God.
Luke 1:31,34 – the angel tells Mary that you “will” conceive (using the future tense). Mary responds by saying, “How shall this be?” Mary’s response demonstrates that she had taken a vow of lifelong virginity by having no intention to have relations with a man. If Mary did not take such a vow of lifelong virginity, her question would make no sense at all (for we can assume she knew how a child is conceived). She was a consecrated Temple virgin as was an acceptable custom of the times.
Luke 2:41-51 – in searching for Jesus and finding Him in the temple, there is never any mention of other siblings.
John 7:3-4; Mark 3:21 – we see that younger “brothers” were advising Jesus. But this would have been extremely disrespectful for devout Jews if these were Jesus’ biological brothers.
John 19:26-27 – it would have been unthinkable for Jesus to commit the care of his mother to a friend if he had brothers.
John 19:25 – the following verses prove that James and Joseph are Jesus’ cousins and not his brothers: Mary the wife of Clopas is the sister of the Virgin Mary.
Matt. 27:61, 28:1 – Matthew even refers to Mary the wife of Clopas as “the other Mary.”
Matt. 27:56; Mark 15:47 – Mary the wife of Clopas is the mother of James and Joseph.
Mark 6:3 – James and Joseph are called the “brothers” of Jesus. So James and Joseph are Jesus’ cousins.
Matt. 10:3 – James is also called the son of “Alpheus.” This does not disprove that James is the son of Clopas. The name Alpheus may be Aramaic for Clopas, or James took a Greek name like Saul (Paul), or Mary remarried a man named Alpheus.
V. Jesus’ “Brothers” (adelphoi)) = Cousins or Kinsmen
Luke 1:36 – Elizabeth is Mary’s kinswoman. Some Bibles translate kinswoman as “cousin,” but this is an improper translation because in Hebrew and Aramaic, there is no word for “cousin.”
Luke 22:32 – Jesus tells Peter to strengthen his “brethren.” In this case, we clearly see Jesus using “brethren” to refer to the other apostles, not his biological brothers.
Acts 1:12-15 – the gathering of Jesus’ “brothers” amounts to about 120. That is a lot of “brothers.” Brother means kinsmen in Hebrew.
Acts 7:26; 11:1; 13:15,38; 15:3,23,32; 28:17,21 – these are some of many other examples where “brethren” does not mean blood relations.
Rom. 9:3 – Paul uses “brethren” and “kinsmen” interchangeably. “Brothers” of Jesus does not prove Mary had other children.
Gen. 11:26-28 – Lot is Abraham’s nephew (“anepsios”) / Gen. 13:8; 14:14,16 – Lot is still called Abraham’s brother (adelphos”) . This proves that, although a Greek word for cousin is “anepsios,” Scripture also uses “adelphos” to describe a cousin.
Gen. 29:15 – Laban calls Jacob is “brother” even though Jacob is his nephew. Again, this proves that brother means kinsmen or cousin.
Deut. 23:7; 1 Chron. 15:5-18; Jer. 34:9; Neh. 5:7 -“brethren” means kinsmen. Hebrew and Aramaic have no word for “cousin.”
2 Sam. 1:26; 1 Kings 9:13, 20:32 – here we see that “brethren” can even be one who is unrelated (no bloodline), such as a friend.
2 Kings 10:13-14 – King Ahaziah’s 42 “brethren” were really his kinsmen.
1 Chron. 23:21-22 – Eleazar’s daughters married their “brethren” who were really their cousins.
Neh. 4:14; 5:1,5,8,10,14 – these are more examples of “brothers” meaning “cousins” or “kinsmen.”
Tobit 5:11 – Tobit asks Azarias to identify himself and his people, but still calls him “brother.”
Amos 1: 9 – brotherhood can also mean an ally (where there is no bloodline).
VI. Mary’s Assumption into Heaven
Gen. 5:24, Heb. 11:5 – Enoch was bodily assumed into heaven without dying. Would God do any less for Mary the Ark of the New Covenant?
2 Kings 2:11-12; 1 Mac 2:58 – Elijah was assumed into heaven in fiery chariot. Jesus would not do any less for His Blessed Mother.
Psalm 132:8 – Arise, O Lord, and go to thy resting place, thou and the Ark (Mary) of thy might. Both Jesus and Mary were taken up to their eternal resting place in heaven.
2 Cor. 12:2 – Paul speaks of a man in Christ who was caught up to the third heaven. Mary was also brought up into heaven by God.
Matt. 27:52-53 – when Jesus died and rose, the bodies of the saints were raised. Nothing in Scripture precludes Mary’s assumption into heaven.
1 Thess. 4:17 – we shall be caught up in the clouds to meet the Lord in the air and so we shall always be with the Lord.
Rev. 12:1 – we see Mary, the “woman,” clothed with the sun. While in Rev. 6:9 we only see the souls of the martyrs in heaven, in Rev. 12:1 we see Mary, both body and soul.
2 Thess. 2:15 – Paul instructs us to hold fast to oral (not just written) tradition. Apostolic tradition says Mary was assumed into heaven. While claiming the bones of the saints was a common practice during these times (and would have been especially important to obtain Mary’s bones as she was the Mother of God), Mary’s bones were never claimed. This is because they were not available. Mary was taken up body and soul into heaven.
John 2:3 – this is a very signifcant verse in Scripture. As our mother, Mary tells all of us to do whatever Jesus tells us. Further, Mary’s intercession at the marriage feast in Cana triggers Jesus’ ministry and a foreshadowing of the Eucharistic celebration of the Lamb. This celebration unites all believers into one famiy through the marriage of divinity and humanity.
John 2:7 – Jesus allows His mother to intercede for the people on His behalf, and responds to His mother’s request by ordering the servants to fill the jars with water.
Psalm 45:9 – the psalmist teaches that the Queen stands at the right hand of God. The role of the Queen is important in God’s kingdom. Mary the Queen of heaven is at the right hand of the Son of God.
1 Kings 2:17, 20 – in the Old Testament Davidic kingdom, the King does not refuse his mother. Jesus is the new Davidic King, and He does not refuse the requests of his mother Mary, the Queen.
1 Kings 2:18 – in the Old Testament Davidic kingdom, the Queen intercedes on behalf of the King’s followers. She is the Queen Mother (or “Gebirah”). Mary is our eternal Gebirah.
1 Kings 2:19 – in the Old Testament Davidic kingdom the King bows down to his mother and she sits at his right hand. We, as children of the New Covenant, should imitate our King and pay the same homage to Mary our Mother. By honoring Mary, we honor our King, Jesus Christ.
1 Kings 15:13 – the Queen Mother is a powerful position in Israel’s royal monarchy. Here the Queen is removed from office. But now, the Davidic kingdom is perfected by Jesus, and our Mother Mary is forever at His right hand.
2 Chron. 22:10 – here Queen Mother Athalia destroys the royal family of Judah after she sees her son, King Ahaziah, dead. The Queen mother plays a significant role in the kingdom.
Neh. 2:6 – the Queen Mother sits beside the King. She is the primary intercessor before the King.
IV. Mary is Ever Virgin
Exodus 13:2,12 – Jesus is sometimes referred to as the “first-born” son of Mary. But “first-born” is a common Jewish expression meaning the first child to open the womb. It has nothing to do the mother having future children.
Exodus 34:20 – under the Mosaic law, the “first-born” son had to be sanctified. “First-born” status does not require a “second” born.
Ezek. 44:2 – Ezekiel prophesies that no man shall pass through the gate by which the Lord entered the world. This is a prophecy of Mary’s perpetual virginity. Mary remained a virgin before, during and after the birth of Jesus.
Mark 6:3 – Jesus was always referred to as “the” son of Mary, not “a” son of Mary. Also “brothers” could have theoretically been Joseph’s children from a former marriage that was dissolved by death. However, it is most likely, perhaps most certainly, that Joseph was a virgin, just as were Jesus and Mary. As such, they embodied the true Holy Family, fully consecrated to God.
Luke 1:31,34 – the angel tells Mary that you “will” conceive (using the future tense). Mary responds by saying, “How shall this be?” Mary’s response demonstrates that she had taken a vow of lifelong virginity by having no intention to have relations with a man. If Mary did not take such a vow of lifelong virginity, her question would make no sense at all (for we can assume she knew how a child is conceived). She was a consecrated Temple virgin as was an acceptable custom of the times.
Luke 2:41-51 – in searching for Jesus and finding Him in the temple, there is never any mention of other siblings.
John 7:3-4; Mark 3:21 – we see that younger “brothers” were advising Jesus. But this would have been extremely disrespectful for devout Jews if these were Jesus’ biological brothers.
John 19:26-27 – it would have been unthinkable for Jesus to commit the care of his mother to a friend if he had brothers.
John 19:25 – the following verses prove that James and Joseph are Jesus’ cousins and not his brothers: Mary the wife of Clopas is the sister of the Virgin Mary.
Matt. 27:61, 28:1 – Matthew even refers to Mary the wife of Clopas as “the other Mary.”
Matt. 27:56; Mark 15:47 – Mary the wife of Clopas is the mother of James and Joseph.
Mark 6:3 – James and Joseph are called the “brothers” of Jesus. So James and Joseph are Jesus’ cousins.
Matt. 10:3 – James is also called the son of “Alpheus.” This does not disprove that James is the son of Clopas. The name Alpheus may be Aramaic for Clopas, or James took a Greek name like Saul (Paul), or Mary remarried a man named Alpheus.
V. Jesus’ “Brothers” (adelphoi)) = Cousins or Kinsmen
Luke 1:36 – Elizabeth is Mary’s kinswoman. Some Bibles translate kinswoman as “cousin,” but this is an improper translation because in Hebrew and Aramaic, there is no word for “cousin.”
Luke 22:32 – Jesus tells Peter to strengthen his “brethren.” In this case, we clearly see Jesus using “brethren” to refer to the other apostles, not his biological brothers.
Acts 1:12-15 – the gathering of Jesus’ “brothers” amounts to about 120. That is a lot of “brothers.” Brother means kinsmen in Hebrew.
Acts 7:26; 11:1; 13:15,38; 15:3,23,32; 28:17,21 – these are some of many other examples where “brethren” does not mean blood relations.
Rom. 9:3 – Paul uses “brethren” and “kinsmen” interchangeably. “Brothers” of Jesus does not prove Mary had other children.
Gen. 11:26-28 – Lot is Abraham’s nephew (“anepsios”) / Gen. 13:8; 14:14,16 – Lot is still called Abraham’s brother (adelphos”) . This proves that, although a Greek word for cousin is “anepsios,” Scripture also uses “adelphos” to describe a cousin.
Gen. 29:15 – Laban calls Jacob is “brother” even though Jacob is his nephew. Again, this proves that brother means kinsmen or cousin.
Deut. 23:7; 1 Chron. 15:5-18; Jer. 34:9; Neh. 5:7 -“brethren” means kinsmen. Hebrew and Aramaic have no word for “cousin.”
2 Sam. 1:26; 1 Kings 9:13, 20:32 – here we see that “brethren” can even be one who is unrelated (no bloodline), such as a friend.
2 Kings 10:13-14 – King Ahaziah’s 42 “brethren” were really his kinsmen.
1 Chron. 23:21-22 – Eleazar’s daughters married their “brethren” who were really their cousins.
Neh. 4:14; 5:1,5,8,10,14 – these are more examples of “brothers” meaning “cousins” or “kinsmen.”
Tobit 5:11 – Tobit asks Azarias to identify himself and his people, but still calls him “brother.”
Amos 1: 9 – brotherhood can also mean an ally (where there is no bloodline).
VI. Mary’s Assumption into Heaven
Gen. 5:24, Heb. 11:5 – Enoch was bodily assumed into heaven without dying. Would God do any less for Mary the Ark of the New Covenant?
2 Kings 2:11-12; 1 Mac 2:58 – Elijah was assumed into heaven in fiery chariot. Jesus would not do any less for His Blessed Mother.
Psalm 132:8 – Arise, O Lord, and go to thy resting place, thou and the Ark (Mary) of thy might. Both Jesus and Mary were taken up to their eternal resting place in heaven.
2 Cor. 12:2 – Paul speaks of a man in Christ who was caught up to the third heaven. Mary was also brought up into heaven by God.
Matt. 27:52-53 – when Jesus died and rose, the bodies of the saints were raised. Nothing in Scripture precludes Mary’s assumption into heaven.
1 Thess. 4:17 – we shall be caught up in the clouds to meet the Lord in the air and so we shall always be with the Lord.
Rev. 12:1 – we see Mary, the “woman,” clothed with the sun. While in Rev. 6:9 we only see the souls of the martyrs in heaven, in Rev. 12:1 we see Mary, both body and soul.
2 Thess. 2:15 – Paul instructs us to hold fast to oral (not just written) tradition. Apostolic tradition says Mary was assumed into heaven. While claiming the bones of the saints was a common practice during these times (and would have been especially important to obtain Mary’s bones as she was the Mother of God), Mary’s bones were never claimed. This is because they were not available. Mary was taken up body and soul into heaven.