It may be remarked that it is only in the gospels of Luke and John that Mary’s words and actions are described; she is seen and mentioned in Matthew with many details in connection with the birth of Jesus into this world, but beyond this the record is silent. Joseph, indeed, in this gospel is the more prominent, for it was through him that the genealogy of Jesus, as the Son of David, was reckoned (Matt. 1:16,20). Still it was Mary who had been chosen and prepared of God for the ineffable privilege of becoming the vessel of the introduction of Jesus into the midst of Israel, the One who should save His people from their sins; for, as the evangelist writes, “All this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a Son, and they shall call His name Emmanuel, which being interpreted is, God with us.” This prophecy fulfilled, and the child born, the bright rays of His glory could not but throw Mary into the shade; and, consequently, in the very next chapter, it is said five times over, “The young child and His mother,” not, The mother and her child. How could it be otherwise, if He that was born was no less than Emmanuel—God with His people? This fact duly appreciated would have quenched forever the desire to exalt Mary above her Son; as the Lord Himself taught, in another way, when an admiring hearer exclaimed, “Blessed is the womb that bare Thee, and the paps which Thou hast sucked,” for He replied, “Yea, rather, blessed are they that hear the Word of God, and keep it” (Luke 11:27-28). It was not the woman, highly favored as she was, but the woman’s Seed who was to bruise the serpent’s head, the One in whom all God’s counsels were to be unfolded and accomplished. It is He, therefore, God’s beloved Son, and not Mary, who is to fill the hearts of God’s people with praise and adoration.