Maacah Or Maachah – Medeba

Maacah Or Maachah

1. A city and region of Syria or Aram, 1Ch 19:6; somewhere near the foot of mount Hermon, and Geshur. The portion of Manesseh beyond Jordan reached to this country, like that of Og king of Bashan, De 3:13,14; but it does not appear to have become subject to Israel, Jos 12:4-6; 13:13, except during the reign of David, Solomon, and Jeroboam II. The king of Maachah, with other Syrians, joined the Ammonites in a war with David, and were defeated and made tributary, 2Sa 10:6-8,19.

2. A wife of David, and the mother of Absalom. She was a daughter of Talmai, king of Geshur in Syria, 2Sa 3:3.

3. The wife of Rehoboam and mother of Abijah, kings of Judah. She is called the "daughter" of Abishalom or Absalom, 1Ki 15:2; 2Ch 11:20-22. In 2Ch 13:2, she is called Michaiah, and is said to be the daughter of Uriel. She appears to have exerted a great influence over the members of the royal family; but was degraded from her high position, by Asa her grandson, for promoting idolatry, 2Ch 15:16.

Six others of the same name are mentioned, in Ge 22:24; 1Ki 2:39; 1Ch 2:48; 7:16; 11:43; 27:16.

Macedonia

A large country lying north of Greece proper, bounded south by Thessaly and Epirus, east by Thrace and the Aegean sea, west by the Adriatic Sea and Illyria, and north by Dardania and Moesia. Its principal rivers were the Strymon and Axius. Its most celebrated mountains were Olympus and Athos: the former renowned in heathen mythology as the residence of the gods, lying on the confines of Thessaly, and principally within the state; the latter being at the extremity of a promontory which juts out into the Aegean sea, and noted in modern times as the seat of several monasteries, in which are many manuscripts supposed to be valuable. This region is believed to have been peopled by Kittim, Ge 10:4; but little is known of its early history. The Macedonian Empire is traced back some four hundred years before the Famous Philip, under whom, and especially under his son Alexander the Great, it reached the summit of its power. Alexander, B. C. 336-323, at the head of Macedonians and Greeks united, conquered a large part of western and southern Asia.

This power was foretold by Daniel, Da 8:3-8, under the symbol of a goat with one horn; and it is worthy of note that ancient Macedonian coins still exist, bearing that national symbol. After the death of Alexander, the power of the Macedonians declined, and they were at length conquered by the Romans under Paulus Emilius, B. C. 168, who divided their country into four districts. The Romans afterwards divided the whole of Greece and Macedonia into two great provinces, which they called Macedonia and Achaia, B. C. 142, Ro 15:26; 2Co 9:2. See GREECE.

In the New Testament the name is probably to be taken in this latter sense. Of the cities of Macedonia proper, there are mentioned in the New Testament, Amphipolis, Apollonia, Berea, Neapolis, Philippi, and Thessalonica. This country early received the gospel, A. D. 55, Paul having been summoned to labor there by a supernatural vision, Ac 16:9; 20:1. Its fertile soil is now languishing under the Turkish sway.

Machir

1. A son of Manasseh, Ge 50:23. His posterity were active in the conquest of Gilead, Nu 32:39; Jos 17:1; and in the war with Jabin and Sisera, Judg 5:14.

2. A friend of Mephibosbeth, the son of Jonathan, 2Sa 9:4,5.

Macpelah

The field and cave purchased by Abraham for a family tomb. Sarah was first buried there, Ge 23:1-20; and afterwards Abraham, Isaac, Jacob, with Rebekah, Leah, etc., Ge 49:30; 50:13. See HEBRON.

Madai

The third son of Japheth, ancestor of the Medes, etc., Ge 10:2.

Madmannah

A city near Gaza, first assigned to Judah, and afterwards to Simeon, Jos 15:31; 1Ch 2:49.

Madmen

An unknown place in Moab, Jer 48:2.

Madmenah

A town not far from Jerusalem, site not known, Isa 10:31.

Magdala

The ancient Migdal-el in the border of Naphtali, Jos 19:38; now a small Turkish village called Medjel. It lay near the shore of the Sea of Galilee, at its most westerly point, three miles northwest of Tiberias; in the southern part of a small plain on which stood also Capernaum at the other end, and Dalmanutha in its immediate vicinity, Mt 15:39; Mr 8:10. Mary Magdalene was born, or resided, at Magdala; and it was the seat of a Jewish school after Jerusalem was destroyed.

Magi Or Wise Men

An appellation given among the Medes and Persians to a class of priests, wise men, philosophers, etc., who devoted themselves to the study of the moral and physical sciences, and particularly cultivated astrology and medicine. They alone performed the religious rites, and pretended to communicate to men secret things, future events, and the will of the gods. See MEDIA. As they thus acquired great honor and influence, they were introduced into the courts of kings and consulted on all occasions. They also accompanied the army in warlike expeditions; and so much importance was attached to their advice and opinions, that nothing was attempted without their approbation. A similar class of men existed in Babylon, Egypt, Arabia, etc. The book of Daniel shows in what high estimation they were held in Babylon, Daniel was appointed master of the wise men; but their jealousy of his wisdom and their hatred of his religion, as well as the terms in which they are spoken of in Isa 47:13,14; Da 2:9,27, show that as a class they were destitute of true wisdom.

Not so those who came "from the East" to salute and adore the infant Jesus, Mt 2:1-12. The captivity of the Jews beyond the Euphrates had dispersed throughout the East much knowledge of the true God; and these philosophers and astronomers, in their search after wisdom, had found and believed the prophecies respecting the Messiah, and were divinely guided to his presence at Bethlehem. See STAR. In them, the science and philosophy of the heathen world laid their homage at the feet of Christ. Compare Ps 72:10,11; Isa 60:1-3.

Magic

In the Bible, all the superstitious ceremonies of magicians, sorcerers, enchanters, necromancers, spiritualists, exorcists, astrologers, soothsayers, interpreters of dreams, fortune-tellers, casters of nativities, etc., which are all forbidden by the law of God, whether practiced to hurt or to benefit mankind. It was also forbidden to consult magicians on pain of death, Le 19:31; 20:6. See ENCHANTMENTS and SORCERERS.

Magog

See GOG.

Mahalath

In the title of Ps 53:1; 88:1, is conjectured to refer to the tune or the instrument used in chanting these Psalms; or a Gengstenberg and Alexander suggest, the spiritual malady which they lament.

Mahanaim

Two hosts, a place so named because a host of angels here met the host of Jacob, on his return from Padan-aram, Ge 32:1-2. It lay north of the Jabbok and near Penuel, and afterwards became a Levitical city in the tribe of Gad, Jos 21:38. It was apparently a town of some strength; for Ishbosheth lived there during his short reign, and David took refuge there during Absalom’s rebellion, 2Sa 2:8; 17:24,27.

Maher-Shalal-Hash-Baz

Haste, spoil, speed to the prey, the name given by Isaiah to one of his sons, for a prophetic intimation of the speedy victory of the Assyrians over Syria and Israel, Isa 8:1-3.

Mahlon

A son of Elimelech and Naomi, and the first husband of Ruth the Moabites, Ru 1:1-22.

Makkedah

A chief city of the Canaanites, near which five confederate kings were defeated, taken in the cave to which they had fled, and executed. It lay in the vicinity of Libnah, Azekah, and Lachish, southwest of Jerusalem, in the tribe of Judah, Jos 10:10-28; 12:16; 15:41.

Maktesh

Zep 1:11, apparently in or near Jerusalem, and occupied by merchants; but we have no clue to its location.

Malachi

The last of the minor prophets, and of all the Old Testament writers; so little known, that it is doubted by some, though without sufficient reason, whether his name be a proper name, or only a generical one, signifying the angel of the Lord that is, a messenger, a prophet, Hag 1:13; Mal 3:1. Malachi most probably prophesied about B. C. 416, in the latter part of the administration of Negemiag, and after Haggai and Zechariah, at a time of great disorder among the priests and people of Judah, whom her reproves. He inveighs against the priests; reproves the people for having taken strange wives, for inhumanity to their brethren, for divorcing their wives, and for neglect of paying tithes and first fruits. He seems to allude to the covenant that Nehemiah renewed with the lord, together with the priests and chief of the nation. In the latter part he foretells the coming of John the Baptist in the spirit and power of Elijah, Mal 3:1; 4:5,6; Mt 11:10,14; 17:10-13; Lu 1:17. He also foretells the two-fold coming of Christ, and the blessedness of those who fear and serve him. Thus the Old Testament closes with Predictions of the Messiah, and the New Testament opens with the record of their fulfillment.

Malchus

The servant whose right ear was cut off by Peter and miraculously restored by Christ, in Gethsemane, Mt 26:51. The seizure of the Savior immediately after two manifestations of his divinity, Lu 22:51; Joh 18:6, evinces the blindness and obstinacy of mankind in sin.

Mallows

Job 30:4, supposed by Bochart to signify the plant called Orach, the Atriplex Halimus of Linnaeus. It somewhat resembles lettuce, and its young leaves are used in the East, either green or boiled, as food, by the poor.

Mammon

A Chaldee word signifying riches. Our Savior says we cannot serve God and Mammon, Mt 6:24. Wealth is as truly an idol to those who set their hearts on it, as Jupiter or Diana; and no idolater can enter heaven. He also charges us, from the example of the unjust steward, so to use worldly goods, which are generally sought and used sinfully —"the unrighteous mammon" —as to have God the Judge our friend, and receive the true riches in heaven, Lu 16:9,11.

Mamre

An Amorite prince, brother of Eshcol and Aner. All three united their forces to aid Abraham in the rescue of Lot, Ge 14:1-24. He gave his name to the town where he dwelt, afterwards Hebron, in the suburbs of which was a large terebinth-tree, or grove, (see OAK,) called in the English Bible "the plain of Mamre." Here Abraham and his descendants often pitched their tents, Ge 13:18; 18:1. The cave of Machpelah was adjacent to Mamre on the east, Ge 23:17,19; 49:30; and from the heights nearby, Abraham could see the smoking plain of Sodom, Ge 19:27,28.

Man Of Sin

See ANTICHRIST.

Manaen

A foster-brother of Herod Antipas, but unlike him in character and end: Manaen was a minister of Christ at Antioch; Herod was guilty of the blood of both Christ and his forerunner, Ac 13:1. "One shall be taken, and another left."

Manasseh

1. The eldest son of Joseph, born in Egypt. His descendants constituted a full tribe. This was divided in the promised land: one part having settled east of the Jordan, in the country of Bashan, from the river Jabbok northwards; and the other west of the Jordan, between Ephraim and Issachar, extending from the Jordan to the Mediterranean. It was far inferior to Ephraim in wealth and power, according to the prediction of Jacob, Ge 41:50,51; 48:1-22; Jos 16:10.

2. The son and impious successor of the good Hezekiah, king of Judah. He began to reign at twelve years old, B. C. 698, and reigned fifty-five years. For his shocking idolatries, tyranny, and cruelties, God suffered him to be carried as a prisoner to Babylon in the twenty-second year of his reign, probably by Esarhaddon king of Assyria. Here, however, he so humbled himself that God moved the Assyrians to restore him to his throne, as a tributary; and thenceforth he set himself to undo the evil he had done. He abolished the idols he had worshipped and the diviners he had consulted; accomplished many reforms for the spiritual and material good of his kingdom; repaired the defenses of Jerusalem, enclosing with Ophel on the southeast; and strengthened the walled cities of Judah. After a reign longer than that of any other king of Judah, he died in peace and was buried in Jerusalem, 2Ki 21:1-26; 2Ch 33:24.

Mandrakes

Hebrew Dudaim, Ge 30:14-16; Song 7:13, a plant to which was attributed, probably without reason, the power of rendering barren women fruitful. According to most of the ancient versions, it was the Atropa Mandragora of Linnaeus, a plant of the genus Belladonna, with a root like a beet, white and reddish blossoms, and fragrant yellow apples, which ripen from May to July. But this opinion is uncertain.

Maneh

A Hebrew weight of sixty shekels, Eze 45:12.

Manna

The miraculous food given by God to the Israelites during their wanderings in the desert. It was a small grain, white like hoarfrost, round, and of the size of coriander-seed, Ex 16:1-36; Nu 11:1-35. It fell every morning, with the dew, about the camp of the Israelites, and in so great quantities during the whole forty years of their journey in the wilderness, that it was sufficient to serve the entire multitude instead of bread, Ex 16:35; De 29:5,6; Jos 5:12. It is nowhere said that the Israelites had no other food, that numerous flocks and herds accompanied the camp of Israel is clear from many passages. Certainly the daily sacrifices were offered, and no doubt to her offerings affording animal food on which the priests and Levites subsisted, according to their offices.

When manna was first sent the Israelites "knew not what it was," and "said one to another", MAN-HU, which means, What is it? Most interpreters think that form the frequent repetition of this inquiry the name MAN or manna arose. Burckhardt says, that in the valleys around Sinai a species of manna is still found, dropping from the sprigs of several trees, but principally from the tamarisk, in the month of June. It is collected by the Arabs, who make cakes of it, and call it honey of betrouk. See Ex 16:31. Since his time it has been ascertained by Dr. Ehrenburg that the exudation of this manna is occasioned by an insect, which he has particularly described. Besides this substance and the manna of commerce, which is used as a laxative medicine, and is produced by the ash-trees of southern Europe, several other vegetable products in Arabia, Persia, etc., of similar origin and qualities, are known by the same name. It is in vain, however, to seek to identify with any of these the manna of the Israelites, which was evidently a special provision for them, beginning and terminating with their need of it. It was found, not on trees and shrubs, but on "the face of the wilderness" wherever they went; and was different in its qualities from any now known by that name, being dry enough to grind and bake like grain, but breeding worms on the second day. It was miraculous in the amount that fell, for the supply of millions; in not falling on the Sabbath; in falling in double quantities the previous day; and in remaining fresh during the Sabbath. By these last three peculiarities God miraculously attested the sanctity of the Sabbath, as dating from the creation and not from Mount Sinai. Moreover, a specimen of manna as laid up in a golden vase in the ark of the covenant in memory of a substance which would otherwise have perished, Heb 9:4.

In Ps 78:24-25, manna is called "angels’ food" and "corn of heaven," in token of its excellence, and that it came directly from the hand of God. The people gathered on an average about three quarts for each man. They who gathered more than they needed, shared it freely with others; it could not be hoarded up: and thus, as Paul teaches us, 2Co 8:13-15, it furnishes for all men a lesson against hoarding the earthly and perishable gifts of God, and in favor of freely imparting to our brethren in need.

This great boon of God to the Israelites also offers many striking analogies, illustrative of "the true Bead" which came down form heaven to rebellious and perishing man, Joh 6:31-58; Re 2:17. Like the manna, Christ descends from above around the camp of his church in daily abundant supplies, to meet the wants of every man.

Manoah

A native of Zorah, in the tribe of Dan, and the father of Samson, Judg 13:14; 16:31. In the prediction of his son’s birth and achievements, we see the Angel of the covenant, who appeared to Abraham, Gideon, etc., and who never slumbers nor sleeps, caring for his oppressed people. So, too, he appeared to Jacob, and would not tell his mysterious name, Ge 32:29; Judg 13:18; Isa 9:6; Lu 13:34.

Manslayer

See REFUGE, CITIES OF.

Mantle

See GARMENTS.

Maon

A town in the edge of the hill-country of Judah, Jos 15:55, near which Nabal lived and David took refuge from Saul, 1Sa 23:24- 25; 25:2. Dr Robinson finds it the ruinous place called Main, seven miles south by east from Hebron.

Maonites

Called MEHUNIM in 2Ch 26:7, an Arabian tribe, named with the Amalekintes and other foes of Israel. Their abode may have been near the place now called Maan, nearly east of Petra, on the Haj route from Damascus to Mecca. Uzziah defeated them.

Marah

Bitterness, a well near the Red Sea, three days’ journey from the point where the Israelites crossed it. The well was sweetened for the use of the distressed Hebrews by the miraculous efficacy imparted to the branches of a certain tree which Moses threw in, Ex 15:23-25. No plant is now known possessed of such a quality. The name Amarah now marks the dry bed of a wintry torrent, a little south of which is a well called Hawara, which answers well to the description. Its water, after remaining a few seconds in the mouth, becomes exceedingly nauseous. The Arabs do not drink it though their camels will. See also Ru 1:20.

Maranatha

Composed of two Syriac words, signifying "the Lord cometh." See ANATHEMA.

Mareshah

A town in Judah, Jos 15:44, fortified by Rehobaoam, 2Ch 11:8, and the birthplace of Micah. In a valley near by, Asa defeated Zerah with an immense host of Ethiopians, 2Ch 14:9-13. It probably lay on the western border of Judah, just south of Eleutheropolis.

Mark Or Marcus

The writer of one of the four gospels. See GOSPELS. There can be little doubt of the correctness of the general opinion of learned men, that he is the same person who is mentioned by the names of John and Mark in Ac 12:12,25; 13:5,13, and as the cousin and disciple of Barnabas, Col 4:10. He was also the companion of Paul and Barnabas in their journey through Greece to Antioch, Perga, and Pamphylia, at which last place he left them and returned to Jerusalem, much to the dissatisfaction of Paul, Ac 13:5, etc.; Ac 15:37-39. Yet he labored faithfully with Barnabas at Cyprus, and Paul mentions him, when in captivity at Rome, as one of those who were associated with him, Col 4:10-11; 2Ti 4:11; Phm 1:24. He afterwards accompanied Peter also to Babylon. As he was the son of that Mary at whose house in Jerusalem the apostles were wont to convene, so it is probable that he was particularly instructed in the doctrines of Christianity by Peter, who on the account calls him son, 1Pe 5:13. Compare 1Ti 1:2; 2Ti 1:2.

Market

In Greek AGORA, in Latin FORUM, a large open area in many ancient cities, especially of Greece and Rome, having the public market on one side only, the other sides of the are being occupied by temples, theatres, colonnades, courts of justice, baths, and other public structures, the whole square often presenting a magnificent appearance.

Here was the city exchange, the focus to which converged all the lines of public life. Hither laborers resorted in search of employment, Mt 20:3-7, and children to pursue their sports, Lu 7:32. Here the ordinary assemblies of the people were held; here philosophers and statesmen met and debated; here laws were promulgated and news announced; hither men resorted for pleasure as well as for business.

The most notable public men, and indeed all classes of citizens, here congregated; and what was done here was done before the whole city. Hence the proud Pharisees desired "greeting in the market places," Mt 12:38; and Paul resorted to the agora at Athens to meet and convince the philosophers, Ac 17:17; and the masters of the damsel at Philippi exorcised by Paul and Silas, "drew them into the market place unto the rulers," Ac 16:19.

Marriage

The union for life of one man and one woman, is an ordinance of the Creator for the perpetuity and happiness of the human race; instituted in Paradise, Ge 1:27-28; 2:18-24, and the foundation of no small part of all that is valuable to human society. By promoting parental love and the sense of responsibility, marriage most effectually promotes the health and happiness of children, and their careful education to virtue, industry, and honor, to right habits and ends, and to all that is included in the idea of home. God made originally but one man and one woman. The first polygamists were Lamech and those degenerate "sons of God," or worshippers of Jehovah, who "took them wives of all that they chose," Ge 4:17; 6:2. On the other hand, Noah and his three sons had each but one wife; and the same appears to be true of all his direct ancestors’ back to Adam. So also was it with Job, Nahor, Lot, and at first with Abraham. See CONCUBINE. In after-times a plurality of wives became more common among the Hebrews, and the Scriptures afford numerous illustrations of its evil results, Ge 16:16; Judg 8:30; 2Sa 3:3-5; 1Ki 11:18; 2Ch 11:18-21; 13:21. In the time of Christ there is no mention of polygamy as prevalent among the Jews.

The Israelites were forbidden to marry within certain specified degrees, Le 18:1-30,1-27; De 27:1-26. Marriage with Canaanites and idolaters was strictly forbidden, Ex 34:16; and afterwards with any of the heathen nations around them, especially such as were uncircumcised, Ne 13:1-31. By the Levirate law, as it is termed, if a Jew died without children, his nearest brother or kinsman was bound to marry the widow, that her firstborn son after this marriage might be reckoned the son and heir of the first husband, Ge 38:1-30; De 25:5-10; Mt 22:23-26. The Savior set his seal to marriage as a divine and permanent institution, aside from all the civil laws which guard and regulate, or seek to alter or annul it; forbidding divorce except for one cause, Mt 5:32; 19:3-6,9; and denouncing all breaches of marriage vows, even in thought, Mt 5:28. Compare Heb 13:4; Re 21:8.

Jewish parents were wont to arrange with other parents as to the marriage of their children, sometimes according to the previous choice of the son, and not without some regard to the consent of the daughter, Ge 21:21; 24:1-67; 34:4-6; Judg 14:2-3. The parties were often betrothed to each other long before the marriage took place. See BETROTHING. A dowry was given by the suitor to the parents and brethren of the bride, Ex 22:13; De 22:29; 2Sa 13:11. The nuptials were often celebrated with great pomp and ceremony, and with protracted feasting and rejoicing. It was customary for the bridegroom to appoint a Paranymphus, or groomsman, called by our Savior "the friend of the bridegroom," John 3.29. A number of other young men also kept him company during the days of the wedding, to do him honor; as also young women kept company with the bride all this time. The companions of the bridegrooms are expressly mentioned in the history of Samson, Judg 14:11,20; Song 5:1; 8:13; Mt 9:14; also the companions of the bride, Ps 45:9,14; Song 1:5; 2:7; 3:5; 8:4. The office of the groomsman was to direct in the ceremonies of he wedding. The friends and companions of the bride sang the epithalamium, or wedding song, at the door of the bride the evening before the wedding. The festivities of the wedding were conducted with great decorum, the young people of each sex being in distinct apartments and at different tables. The young men at Samson’s wedding diverted themselves in proposing riddles, and the bridegroom appointed the prize to those should could explain them, Judg 14:14.

The Jews affirm, that before Jerusalem was laid in ruins, the bridegroom and bride wore crowns at their marriage. Compare Isa 61:10; Song 3:11, "Go forth, O ye daughters of Zion, and behold King Solomon with the crown wherewith his mother, crowned him in the day of his espousals, and in the day of the gladness of his heart." The modern Jews, in some places, throw handfuls of wheat on the newly married couple, particularly on the bride, saying "Increase and multiply." In other places they mingle pieces of money with the wheat, which are gathered up by the poor. The actual ceremony of marriage was very simple, consisting of little more than the reading of the marriage contract, Pr 2:17; Mal 2:14, and the nuptial blessing invoked by the friends, Ge 24:60; Ru 4:11,12.

The wedding festivities commonly lasted seven days for a maid, and three days for a widow. So Laban says to Jacob, respecting Leah, "Fulfill her week," Ge 29:27. The ceremonies of Samson’s wedding continued seven whole days, Judg 14:17,18. These seven days of rejoicing were commonly spent in the house of the woman’s father, after which they conducted the bride to her husband’s home.

The procession accompanying the bride from the house of her father to that of the bridegroom, was generally one of more or less pomp, according to the circumstances of the married couple; and for this they often chose the night, as is tell the custom in Syria. Hence the parable of the ten virgins that went at midnight to meet the bride and bridegroom, Mt 25:1-46. "At a Hindoo marriage, the procession of which I saw some years ago," says Mr. Ward, "the bridegroom came from a distance, and the bride lived at Serampre, to which place the bridegroom was to come by water. After waiting two or three hours, at length, near midnight, it was announced, as if in the very words of Scripture, ‘Behold, the bridegroom cometh; go ye out to meet him.’ All the persons employed now lighted their lamps, and ran with them in their hands to fill up their stations in the procession; some of them had lost their lights, and were unprepared; but it was then too late to seek them, and the cavalcade moved forward to the house of the bride, at which place the company entered a large and splendidly illuminated area, before the house, covered with an awning, where a great multitude of friends, dressed in their best apparel, were seated upon mats. The bridegroom was carried in the arms of a friend, and placed in a superb seat in the midst of the company, where he sat a short time, and them went into the house, the door of which was immediately shut, and guarded by sepoys. Others and I expostulated with the doorkeepers, but in vain. Never was I so struck with our Lord’s beautiful parable as at this moment; ‘and the door was shut.’"

Christianity invests the family institution with peculiar sacredness; makes true love its basis, and mutual preference of each others’ happiness its rule; and even likens it to the ineffable union between Christ and his church, Eph 5:22-33. Nowhere in the world is woman so honored, happy, and useful as in a Christian land and a Christian home. Believers are directed to marry "in the Lord," 1Co 7:39. No doubt the restrictions laid upon the ancient people of God contain a lesson for all periods, and the recorded ill results of forbidden marriages among the Jews, if heeded, would prevent the serious evils which often result form union between a Christian and a worldling. As to the mutual duties of husband and wife, see Eph 5:22-23; 1Ti 2:11,12; 1Pe 3:1-7.

The Romish church puts dishonor on what the Holy Spirit describes as "honorable in all." It not only extols celibacy and virginity in the laity, but also strictly refuses marriage to all its priests, bishops, etc., and in thus "forbidding to marry," fixes upon itself the name of anti-Christ, 1Ti 4:3. See BETROTHING, CONCUBINE, DIVORCE, GARMENTS, etc.

Marshill

See AREOPAGUS.

Martha

Sister of Lazarus and Mary, at Bethany. Though different from Mary in temperament, she was no less truly a devoted friend of Christ and beloved by him, Joh 11:5. His gentle reproof, Lu 10.38-42, does not imply that she was a stranger to renewing grace. Her affectionate care for the hospitable entertainment of Christ must not be forgotten, nor her promptness in hasting to meet him nor her faith in his power, Joh 11:20-28; 12:1,2. See MARY 4.

Martyr

A witness, Mt 18:16; Lu 24:48; in ecclesiastical history, "a witness, by the shedding of his blood, in testifying to the truth." Thus martyrs are distinguished from "confessors," properly so called, who underwent great afflictions for their confession of the truth, but without suffering death. The term "martyr" occurs only thrice in the New Testament, Ac 22:20; Re 2:13; 17:6. Since the time of Stephen, Ac 7:59; 22:20, myriads of martyrs have sealed the truth of Christianity by a painful death; which they willingly endured through faith, rather than to deny Christ, and which they often eagerly desired as a special privilege. It is doubtless possible to be put to death as a Christian, without real love for Christ, 1Co 13:3; but in general "the noble army of the martyrs" have borne a true and overwhelming testimony to the power and preciousness of faith in Christ; and their blood witnesses before God against their foes, especially against that apostate church which is "drunken with the blood of the martyrs of Jesus," Re 17:6.

Mary

In Hebrew MIRIAM,

1. "The Mother of Jesus," Ac 1:14. Her amiable and lovely character, and her remarkable history in connection with the wonders relating to the birth of Christ, are recorded in Mt 1:1-2:23; Lu 1:1-2:52. The genealogy of the Savior through her, in the line of David and Abraham, is preserved in Lu 3:1-38, to prove that he was born "as concerning the flesh" according to ancient prophecies. After the return from Egypt to Nazareth, she is but five times mentioned in the gospel history: three on the part of Christ, Mt 12:46-50; Lu 2:49,50; Joh 2:4; one when he commended her to the care of John, Joh 19:26; and lastly as among the disciples at Jerusalem after his ascension, Ac 1:14.

Thenceforth, throughout the Acts of the Apostles, the Epistles, and the Revelation, no allusions made to her. Manifestly the worship of Mary had not then commenced. The inventions of the Romish church in after-centuries are wholly destitute of foundation in Scripture, and subversive of the gospel. One of these unauthorized inventions is the alleged immaculate conception and spotless holiness of Mary. See Ro 3:10,23; Ga 3:22; 1Jo 1:8; and compare also the reproofs above alluded to, and her own confession of her need of a Savior, Lu 1:47. Another unauthorized invention is her alleged virginity after the birth of Jesus, Mt 1:25; Lu 2:7. No case can be found in Scripture where "firstborn son" is used of an only child. In other passages the brethren, sisters, and mother of Christ are mentioned together, apparently as one family, Mt 13:55,56; and she was known as the wife of Joseph probably for almost thirty ears, Joh 6:42. To adore her as the "queen of heaven," and the "mother of God," is, in the light of the Bible, blasphemous idolatry; and to pray to her as divine, or even as a mediator with God implies that she possesses the attribute of omnipresence, and degrades the only and sufficient Mediator, 1Ti 2:5; Heb 4:16. She was "blessed" or signally favored "among women," as Jael was "blessed above women," Judg 5:24; Lu 1:28; but Christ himself declares that a higher blessing belongs to those "that hear the word of God and keep it," Lu 11:27,28.

2. The mother of Mark the Evangelist. She had a house in Jerusalem, where the followers of Jesus were wont to convene. Hither Peter, when delivered from prison by the angel, came and knocked at the gate, Ac 12:12. Many such hospitable Christian homes, and places of social prayer, even in troublous times, are forever enshrined in the remembrances of the people of God.

3. The wife of Cleophas, and mother of James the Less and Joses, Mt 27:56,61; Lu 24:10; Joh 19:25. This last passage leaves it uncertain whether this Mary was sister to Mary our Lord’s mother, or not. Some suppose that four persons are there named: Christ’s mother, his mother’s sister, Mary of Cleaophas, and Salome. See MARY 1 and Jas 3. She believed early on Jesus Christ, and accompanied him in some of his journeys, to minister to him, followed him to Calvary, and was with his mother at the foot of his cross. She was also present at his burial, prepared perfumes to embalm him, and was early at his sepulchre on the morning of his resurrection. See CLEOPHAS.

4. The sister of Lazarus, whom our Lord raised from the dead. Her character presents a beautiful companion-picture to that of her more active and impulsive sister Martha. Contemplative, confiding, and affectionate, it was like heaven to her to sit at the feet of her adored Teacher and Lord, Lu 10:39-42. The character of the two sisters was well contrasted at the supper in Bethany, after the resurrection of Lazarus. No service was too humble for Martha to render, and no offering too costly for Mary to pour out, in honor of their Savior, Joh 11:1-57; 12:1-8. This occurrence should not be confounded with that described in Lu 7:37-50.

5. The Magdalene, or native of Magdala on the Sea of Galilee. She was foremost among the honorable women of substance who ministered unto Christ and his disciples, Mt 28:1-10; Mr 15:47; 16:1-10; Lu 24:1-12; Joh 20:1,2,10-18. She was especially devoted to Christ, for his mercy in casting out from her seven evil spirits, Lu 8:23. She was early at his tomb; and lingering there when the disciples had retired, she was the first to throw herself at the feet of the risen Savior. There is no evidence that she was ever a profligate.

6. A benevolent and useful Christian at Rome, saluted in Paul’s epistle, Ro 16:6.

Maschil

Is a term found as a title of thirteen Psalms, and imports one that instructs or makes to understand. Some interpreters think it means an instrument of music; but it more probably signifies an instructive song.

Matrix

The womb. To "open the matrix," Ex 13:12,15, means, to be the firstborn.

Matthew

An apostle and evangelist, was son of Alpheus, a Galilean by birth, a Jew by religion, and a publican by profession, Mt 9:9; 10:3; Lu 6:15. The other evangelists call him only LEVI, which was his Hebrew name, Mr 2:14; Lu 5:27; but he always calls himself Matthew, which was probably his name as a publican, or officer for gathering taxes. He does not dissemble his former profession; thus exalting the grace of Christ which raised him to the apostleship. His ordinary abode was at Capernaum, and his office probably on the main road, near the Sea of Tiberias; here, in the midst of his business, he was called by Jesus to follow him, Mt 9:9; Mr 2:14. It is probable that he had a previous knowledge of the miracles and doctrine of Christ.

For the GOSPEL OF MATTHEW, see GOSPEL.

Matthias

One of the disciples who continued with our Savior from his baptism to his ascension, Ac 1:21-26, and was after the ascension associated with the eleven apostles. We know nothing further of him.

Mazzaroth

Job 38:32. Our translators properly suppose this word to denote the twelve signs of the zodiac, a broad circle in the heavens, comprehending all such stars as lie in the path of the sun and moon. As these luminaries appear to proceed throughout this circle annually, so different parts of it progressively receive them every month; and this progression seems to be what is meant by "bringing forth mazzaroth in his season," that is, Canst thou by thy power cause the revolutions of the heavenly bodies in the zodiac, and the seasons of summer and winter, in their regular succession?

Meals

See EATING.

Measure

See SHEKELS, TALENT, BATH, or Ephah, EPHAH, etc.

Meats

"Meat" in the English Bible usually signifies "food," and not merely "flesh," Ge 1:29,30; Mt 15:37. So in Lu 24:41; "Have ye here any meat?" literally, anything to eat? The "meat-offerings" of the Jews were made of flour and oil, etc., Le 2:1-16. See OFFERINGS and SACRIFICES. As to the animal food used by the Jews, see CLEAN, and FOOD.

It does not appear that the ancient Hebrews were very particular about the seasoning and dressing of their food. We find among them roast meat, boiled meat, and ragouts. Moses forbade them to seethe a kid in its mother’s milk, Ex 23:19; 34:26 —a precept designed to inculcate principles of humanity, and perhaps to prevent them from adopting an idolatrous custom of their heathen neighbors. The Jews were also forbidden to kill a cow and its calf in the same day; or a sheep, or goat, and its young one, at the same time. They might not cut off a part of a living animal to eat it, either raw or dressed. If any lawful beast or bird should die of itself or be strangled, and the blood not drain away, they were no allowed to taste of it. They ate of nothing dressed by any other than a Jew, nor did thy ever dress their victuals with the kitchen implements of any but one of their own nation.

The prohibition of eating blood, or animals that are strangled, has been always rigidly observed by the Jews. In the Christian church, the custom of refraining from things strangled, and from blood, continued for a long time, being approved by the council held at Jerusalem, and recommended to the Gentile converts, Ac 15:1-41.

At the first settling of the church, there were many disputes concerning the use of meats offered to idols. Some newly converted Christians, convinced that an idol was nothing, and that the distinction of clean and unclean creatures was abolished by our Savior, ate indifferently of whatever was served up to them, even among pagans, without inquiring whether the meats had been offered to idols. They took the same liberty in buying meat sold in the market, not regarding whether it were pure or impure according to the Jews; or whether it had been offered to idols or not. But other Christians, weaker, more scrupulous, or less instructed, were offended at this liberty, and thought the eating of meat which had been offered to idols was a kind of partaking in that wicked and sacrilegious offering. This diversity of opinion among the disciples called for the judgment of inspiration; and we find in several of Paul’s epistles directions both for those who held such scruples, and for those who were free from them. The former, while in obedience to their own conscience they carefully abstained from the food in question, were charged to view with charity the conduct of those who did not share their scruples. The latter might freely but and eat without guilt, since meat is in no wise injured as an article of food by being offered to an idol; yet whenever others would be scandalized, pained, or led into sin by this course, even they were required by the laws of Christian charity and prudence to abstain, Ro 14:20-23; 1Co 8:1-13; 10:19-33; Tit 1:15. This principle is of general application in similar cases; and many in our own day might well adopt the generous determination of the self-denying apostle to partake of no questionable indulgence while the world stands, if it may be the occasion of sin to others.

Medad

See ELDAD.

Medan

A son of Abraham and Keturah, Ge 25:2. He is supposed to have settled in Arabia, near Midian his brother.

Medeba

A town east of the Jordan in the tribe of Reuben, Jos 13:9,16. Near it the army of David gained a great victory, 1Ch 19:7. Long afterwards, it fell again into the hands of the Moabites its ancient masters, Nu 21:30; Isa 15:2. Its ruins, on rising ground a few miles southeast of Heshbon, still retain the old name.