What happens when women say yes to God?

And not only had Mary now learnt that with God nothing was or would be impossible, but also, made willing by divine grace, she offered herself, surely only in the power of the Holy Ghost, for the accomplishment of His blessed will, and without any reservation. In all the range of scripture there is no instance of a more exalted faith nor of a more complete submission. She could not be blind to the possible consequences in this world; and indeed we learn from Matthew that she became the object of suspicion and exercise even to Joseph. But faith never reasons and is never perplexed; it simply counts upon God, in the confidence that if He call to any service, or to walk in any path, He will both guide and sustain, whatever the trial or persecution involved. The calm of a soul which reposes in the will of God is unspeakable, and this was the inheritance of Mary at this moment. The favour bestowed upon her was infinite, and not less was the grace which enabled her to accept it with a meek and quiet spirit. In this respect, too, as well as in that of her being the chosen vessel for the birth of Jesus, all generations will call her blessed.

To nature it might appear that Ruth was acting with the utmost folly. She gives up her home, her kindred, and her country; and identifies herself with a broken-down old woman, to go to a Land she has never seen and a people of whom she has no personal knowledge. To reason and sight this seems madness, even as to-day it may appear great folly to identify oneself with the poor, and foolish, and weak things of this world, and to leave the great religious world, to share the reproach of Christ outside the camp. But "it doth not yet appear what we shall be." Only faith that looks on to the glorious end can take such a path. The start that Ruth made in company with an aged, lonely, and desolate woman was only the beginning of the story: in the end she will appear as the Bride of the mighty Boaz: and yet more wonderful her name shall be for ever enshrined in the genealogy of our Lord. In the light of her after history, who will say that she made a mistake when she threw in her lot with the aged Naomi? Orpah, who chose the world and its ease, passes into oblivion; Ruth who turned her back on the world passes on to honour and glory.

To Mary the whole thing was supernatural. She could but say, in a faith that gives her a character as a true-hearted and dependent saint, “Behold the handmaid of the Lord, be it unto me according to Thy word” (v. 38); and the angel departed from her. She thus absolutely places herself in the hands of God to be His honoured vessel for the incarnation, and coming in flesh of “that holy thing,” “Son of the Highest” and “Son of God.”

Now she is full of thanksgiving. It is not enough for her that she has found joy and rest after anguish. What will she return to God for such a great blessing? She will render what she promised Him in verse 11: the complete consecration of her son, a true separation for Him. When her request is answered by the gift of Samuel, she does not withdraw her offer: “that he may appear before Jehovah, and there abide forever.” This humble wife of Elkanah the Levite brings a costly sacrifice to the Lord — ”three bullocks, and one ephah of flour, and a flask of wine” — but one that is nothing in comparison to the gift of Samuel. She parts with her only son, given her by God Himself, from him whom she had “asked of God,” thus showing that for her God was more precious than this son whom she had so desired.

The further chapters in this book shew the wonderful blessings and privileges into which Ruth was brought, culminating in her being brought into the line from which David sprang; and she is found in "the book of the generation of Jesus Christ," as recorded in Matthew 1:5. What a portion was thus opened to her consequent upon her sincere and definite committal to the people of God! The blessings and privileges available to us in our day are inexhaustible, but they are enjoyed as we are found in the path of full committal.

Thus did Hannah put the Lord before herself, and His interests before her own At the same time there is a tender appreciation of the sacrifice that Hannah made. Jehovah did not allow her home to remain practically childless, as it would have been when little Samuel was devoted to the service of the Lord. Three sons and two daughters were given to Hannah to reward her for her devotedness. Her home resounded with the innocent prattle of children, and the mother’s heart was comforted, though no child or children could quite fill the place that Samuel had.

It is deeply interesting to see that dear child left with faith so unwavering in the hands of Eli and where his wretched sons might have influenced him for evil. But Hannah commits Samuel to the care of the Lord, and the Lord takes care of him. “And Samuel grew, and the Lord was with him, and did let none of his words fall to the ground. And all Israel, from Dan even to Beersheba, knew that Samuel was established to be a prophet of the Lord.” What joy this must have been to the heart of Hannah!—not the empty pride of having a distinguished son, but the deep thankfulness of one who cared for Jehovah’s interests before her own.

Verses 15-17. She responded to this eloquent appeal; her believing heart had laid hold on the suggestion of her uncle. The Jews are to be gathered together in Shushan, she requests, for three days and three nights, neither to eat nor to drink. She would do the same with her maidens. "And so will I go in unto the king, which is not according to the law, and if I perish, I perish."

Fasting in the Old Testament is always the symbolic form of prayer; it cannot be disassociated from prayer. In giving this command she expressed her dependence on God and put Him first before attempting to go in to the king. And then her noble word--If I perish, I perish. Her faith measured up to Mordecai's expectation. She is ready to sacrifice herself in order to save her people. How it reminds us of Him who did more than say, "If I perish, I perish," who gave Himself and took upon Himself the curse of the law. And Mordecai did according to all that Esther had commanded him.

39 The angel then tells Mary of the blessing God had bestowed upon Elizabeth. The wonderful intervention of God had rendered Mary humble instead of lifting her up: she had seen God and not herself in what had happened. Self was hidden from her because God had been brought so near, and she bows to His holy will. "Be it unto me according to thy word."

Joseph and the Child's mother marvelled at those things which were spoken of Him, as well they might, for here we only know in part; it is only gradually we acquire and come into the power of the truth we profess to acknowledge. Two things follow. To be associated with Christ in this world brings both blessing and sorrow, and this is here exemplified in Mary. Simeon had "blessed" God, and now he blessed them — Joseph and Mary; and then, addressing Mary, he said, "Behold, this Child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (yea, a sword shall pierce through thine own soul also); that the thoughts of many hearts may be revealed." God thus in tender grace, through His servant Simeon, prepared Mary for her Child's path of sorrow and rejection. And who can doubt that it was chiefly when she stood by the cross of Jesus, and beheld His sorrow, that the sword pierced through her own soul also? How merciful it is in the ways of God that it is only gradually we approach our sorrows, and that we find when they come upon us that they are "lustred with his love"! Mary would never forget these words, but "pondering them in her heart," she would be constantly laying them out before God in her meditations and prayers. But if through her life she had to live under the shadow of the cross, she would find, we may be assured, ample compensation and sustenance in the company of her Son. There would be much she could not understand, but she would certainly rest in the knowledge that Jesus, Jehovah the Saviour, was with her, and hence that, in all the earth, there was no one endowed with such an unspeakable privilege and blessing. For His sake, and from love to Him, she would be enabled to survey the future, and to leave it all in the hands of Him who had chosen her for the path.

The rest of the chapter (vv. 15-22) is taken up with a description of another attempt to enfeeble, and in time to destroy, the children of Israel. But again there is the activity of another on their behalf. Pharaoh was an absolute king, and none of his subjects dared to oppose his will; but even these feeble women are sustained in their disobedience, because they judged it their first duty to fear God. The mightiest monarch in the world is powerless as against God, and equally so against those who are identified with God and His people. Hence Shiphrah and Puah "did not as the king of Egypt commanded" (v. 17), and God dealt well with them, and because they feared God, He made them houses. (vv. 17-21.) "If God be for us, who can be against us (Rom. 8:31.) We may therefore learn, first, the utter impotence of the enemy to frustrate the purposes of God; secondly, the invincibility of those who are connected with His purposes; thirdly, how the fear of God can lift the feeblest and humblest above the fear of man; and then, last of all, how grateful to the heart of God is every sign of fidelity to Him in the midst of a scene where Satan reigns, as the god of this world, and oppresses and seeks to destroy His people.