(vi)
Ezekiel’s eastern gate: Once the Lord God had entered in by
this gate, it was shut; no man could afterwards pass through it
(Ezek. 44:2). This represents how, after the Holy Spirit entered
into Mary to impregnate her, no man would afterwards impugn
her virginity.
In the New Testament, the Virgin Mary is the only person mentioned at
every important point in the life of Christ: at the annunciation (St. Luke
1:26); at the visitation to St. Elizabeth (St. Luke 1:39); at Christ’s nativity
(St. Luke 2:1); at His presentation in the Temple (St. Luke 2:22); during the
flight to Egypt (St. Matt. 2:13); during Christ’s childhood—the finding in
the Temple (St. Luke 2:41); at the performance of His first miracle in Cana
(St. John 2:1); following nearby during His public preaching (St. Matt.
12:46); at the foot of the Cross (St. John 19:25); undoubtedly with Him
after His resurrection; and with the infant Church during the descent of the
Holy Spirit at Pentecost (Acts 1:14).
Third objection: “But isn’t it a fact that Jesus called Mary ‘woman’
only because he was displeased with her interference at the wedding of
Cana?”
Contrary to what is believed and taught by some, the word “woman” used
by Christ towards His Mother was not a disrespectful rebuke, but rather a
term of respect, dignity and honor. An equivalent in modern-day English
usage would be “Lady.” A number of Protestant Bible commentaries
readily admit this fact, for example:
“Jesus’ reply to Mary was not so abrupt as it seems. ‘Woman’ was a
polite form of address. Jesus used it when he spoke to his mother
from the cross and also when he spoke to Mary Magdalene after the
resurrection.”
4
“In his reply, the use of ‘woman’ does not involve disrespect.”
5
4
Frank E. Gaebelein, Expositor’s Bible Commentary, Grand Rapids, MI:
Zondervan, 1981, Vol. 9, p. 42.
5
C. F. Pfeiffer & E. F. Harrison, Wycliffe Bible Commentary, Chicago, Moody
Press, 1979, p. 1076.
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