Arose (). Luke is very fond of this word, sixty times against twenty-two in the rest of the N.T.

Into the hill country ( ). Luke uses this adjective twice in this context (here and 1:65) instead of , the mountains. It is an old word and is in the LXX, but nowhere else in the N.T. The name of the city where Zacharias lived is not given unless Judah here means Juttah (Jos 15:55). Hebron was the chief city of this part of Judea.

Fuente: Robertson’s Word Pictures in the New Testament

MARY’S VISIT TO ELISABETH V. 39-45

1) “And Mary arose in those days,” (anastasa de Mariam en tais hemerais tautais) “Then Mary arose in those days,” of her early conception or pregnancy. She arose from Nazareth where the angel Gabriel had appeared to her, Luk 1:26-27.

2) “And went into the hill country in haste,” (eporeuthe eis ten oreinen meta spoudes) “And went into the mountain country with haste,” to the higher mountains, to the south of Galilee, into Judaea, where her cousin Elizabeth and her husband Zacharias lived, Luk 1:5; Luk 1:23; Luk 1:56-57.

3) “Into a city of Jude;” (eis palin louda) “Into a city of Juda,” or Judaea, apparently in the Jerusalem area where Zacharias served as a priest on occasion in the temple, v. 8-11, 23. Some, however, believe the city to have been Hebron, or in the Hebron area, Jos 20:7; Jos 21:11.

Fuente: Garner-Howes Baptist Commentary

39. And Mary arising This departure mentioned by Luke proves that Mary’s faith was not of a transitory nature: for the promise of God does not fade away with the presence of the angel, but is impressed upon her mind. The haste indicates a sincere and strong affection. We may infer from it that the Virgin disregarded every thing else and formed a just estimate of this grace of God. But it may be inquired, what was her object in undertaking this journey? It certainly was not made for the mere purpose of inquiry: for she cherished in her heart by faith the Son of God as already conceived in her womb. Nor do I agree with those who think that she came for the purpose of congratulating Elisabeth. (41) I think it more probable that her object was, partly to increase and strengthen her faith, and partly to celebrate the grace of God which both had received. (42)

There is no absurdity in supposing, that she sought to confirm her faith by a view of the miracle, which had been adduced to her with no small effect by the angel. For, though believers are satisfied with the bare word of God, yet they do not disregard any of his works which they find to be conducive to strengthen their faith. Mary was particularly bound to receive the assistance which had been offered, unless she chose to reject what the Lord had freely given to her. Besides, the mutual interview might arouse both Elisabeth and herself to higher gratitude, as is evident from what follows. The power of God became more remarkable and striking by taking in at one view both favors, the very comparison of which gave no small additional luster. Luke does not name the city in which Zacharias dwelt, but only mentions that it belonged to the tribe of Judah, and that it was situated in a hilly district. Hence we infer that it was farther distant than Jerusalem was from the town of Nazareth.

(41) “ Gratulandi causa;” — “ pour faire caresse a sa cousine.”

(42) “ Illustrandae ultro citroque gratiae Dei;” — “ de celebrer et magnifier la grace de Dieu faite a l’une et a l’autre.”

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES

Luk. 1:39. City of Judah.The city is not named. Probably it was not Hebron, as a place so well known would most likely have been named. The conjecture that Judah is a corruption of Juttah, a priestly city (Jos. 21:16), is unsupported by MS. authority. Probably the place referred to was to the south of Jerusalem and to the west of the Dead Sea.

Luk. 1:41. The salutation of Mary.I.e. her salutation as she entered, and not the salutation addressed to her by the angel Gabriel, and now repeated to Elisabeth. The babe leaped in her womb.This movement of the unborn child was evidently regarded by the Evangelist and by Elisabeth as something extraordinary; she took it as a recognition of the unborn Messiah on the part of His kinsman and forerunner.

Luk. 1:42. Spake out, etc.R.V. she lifted up her voice with a loud cry. Blessed art thou among women.This might mean

(1) Blessed [or highly privileged] art thou beyond all other women, or

(2) Thou art blessed [praised] by other women (cf. Luk. 11:27). The former rendering is the better of the two. The phrase used is indeed the Hebrew form of the superlative, as in Jer. 49:15; Son. 1:8.

Luk. 1:43. The mother of my Lord.This appellation my Lord as applied to the unborn babe is an acknowledgment of the Divine nature of Jesus. The title mother of God which came into use in the fifth century, is open to obvious objections.

Luk. 1:45.This may be rendered either, Blessed is she that believed, for, etc., or. Blessed is she that believed that there shall be, etc. The former is preferable. Elisabeth no doubt contrasts the faith of Mary with the unbelief of Zacharias.

Luk. 1:46.It is interesting to observe the close resemblance between the Magnificat and the song of Hannah in similar circumstances (1Sa. 2:1-10). Soul.The natural life with all its affections and emotions.

Luk. 1:47. Spirit.The diviner and loftier region of our being (1Th. 5:23) (Farrar). My Saviour.Not merely as the Deliverer from a state of degradation, but the Author of the salvation, for which His people were looking.

Luk. 1:48. Low estate.Lowly condition, not humility; there is a contrast between the present humiliation and the former glories of the house of David.

Luk. 1:51.The sense of the passage is, He scatters their imaginations, frustrates their schemes, and brings their counsels to nought (Bloomfield).

Luk. 1:54. He hath holpen.I.e. helped: the word properly means to lay hold of anything by the hand in order to support it when it is likely to fall.

Luk. 1:55. As He spake unto our fathers.These words are parenthetical; the sentence runs, In remembrance of His mercy to Abraham, and to his seed for ever (cf. Mic. 7:20; Gal. 3:16).

Luk. 1:56. About three months.That is, until Elisabeths delivery or until shortly before it. It seems probable that on Marys return to Nazareth the events narrated in Mat. 1:18-24 took place.

MAIN HOMILETICS OF THE PARAGRAPH.Luk. 1:39-56

The Communion of Saints with Each Other and with God.It was not merely to obtain verification of the angels words that Mary travelled with haste into the hill country, but to hold communion with her kinswoman Elisabeth to whom Gods grace had been so signally shown. A common participation in the Divine favour drew them together. This is ever the way with those to whom God makes Himself known. They do not regard what they have received as a private possession of their own, but long to make it known, and they have especial delight in the society of those who share their faith. This communion of saints differs in a marked degree from mere friendly intercourse; for the bond that unites those who enter into it is not similarity of tastes and pursuits, but common allegiance to God. In the case before us we see this communion in its purest and most intense form. We observe

I. The elevation of feeling by which it is characterised.This is indicated by the holy salutations, the rapt outcry, and the inspired words that flow in rhythmical utterance from the lips of Elisabeth and of Mary. It is not mere excitement of mind that is displayed; but the special and unique circumstances in which they meet are fully realised by them, and the Holy Spirit prompts the words they speak. Such fervid feelings as theirs can be no example to us, since the experience which prompted them was unique in its character; but something akin to them may be known by us all as we join with our fellow-believers in celebrating the sacrament of the Supperas we commemorate the most signal proof of the love of that Saviour whose advent to earth filled the hearts of these holy women with such exceeding joy.

II. The deep humility that distinguished these saints.They have been the recipients of marked favour from heaven; future ages are thought of as celebrating their blessedness; and yet both meekly declare their personal unworthiness of the grace that has been shown them. They descend in humility before God, and magnify His name, and praise His loving-kindness and condescension towards them. They clearly recognise, too, that God has mankind in view in the revelation of His mercy that He has made to them, and they are free from every tinge of spiritual pride. This combination of sobriety with intensity of feeling is very remarkable, and distinguishes true elevation of spirit from unwholesome enthusiasm. If those who received such wonderful proofs of Gods favour were thus devoid of all spiritual pride and self-complacency, what excuse can we find for ourselves if ever these feelings take possession of our hearts?

III. A practical result of this communion is seen in the words in which Elisabeth confirms and blesses the faith of Mary (Luk. 1:45).The elder encourages the younger, and assures her that her trust in God will be rewarded by the fulfilment of His promises; and her words have weight, as coming from one who had faithfully served God all her life, and who had received undeniable proof of Gods power and love. The confirmation of faith, the encouragement of hope, and the awakening of deeper love to God and to each other, are all results for which we should look from the communion of saints. We can scarcely make any mistake in regarding the song of Mary as owing something of its intensity to the thoughts and feelings excited by the words of Elisabeth. As an act of communion with God, it has a character of its own which distinguishes it from those in which we ordinarily engage. In it acknowledgment of sinfulness and weakness, though not absent, is in the background, and the thoughts are fixed upon the glorious attributes of God: in it we see one Divine perfection after another rising into view, and receiving the homage of a devout and grateful heart.

No very rigid marks of division need be looked for as separating the four strophes of which this spontaneous song of praise is composed; but the following may be regarded as the main lines of thought in it:

1. Mary celebrates Gods condescension towards her, and the everlasting honour which He has conferred upon her (Luk. 1:46-48).

2. She speaks of Gods dealings with her as proofs of His omnipotence, and holiness, and mercy, which He manifests to all who fear Him (Luk. 1:49-50).

3. She extols the justice of God, as shown in the humiliation of the proud, the powerful, and the self-satisfied, and in the exaltation of the meek, the lowly, and the destitute (Luk. 1:51-53).

4. She praises God for His faithfulness towards His people in fulfilling the promises made to their fathers.

SUGGESTIVE COMMENTS ON Luk. 1:39-56

Luk. 1:39. Went with haste.The haste with which Mary set out on her journey to Elisabeth shows us that her faith was no transient mood: she is eager

(1) to obtain the sign indicated to her as a confirmation of the angels words, and
(2) to celebrate with her kinswoman the love and condescension of God in the exceptional privileges He had bestowed upon them. In the meeting of these two holy women, as we see from what follows, gratitude to God rises to its highest pitch. As they communed together the grace of God manifested to them would shine forth with double lustre. Marys example teaches us that it is our duty to use all means within our power for strengthening our faith. Surely the mountains of that hill countrythe forest, and every tree thereinbroke forth into singing, and earth was joyful; for the Lord had redeemed Jacob, and comforted His people. How beautiful upon the mountains are the feet of Him that bringeth good tidings.

Luk. 1:40. The Salutation.Our salutations are often thoughtlessly given and trivial in character: this was a holy and sacramental actiona devout heart invoking Gods blessing upon one desirous of it and prepared to receive it. What Jewish salutations were we learn from Rth. 2:4 : The Lord be with you; The Lord bless thee. The mingled joy and ecstasy of this meeting are unique in earthly history. Only the meeting of saints in heaven can parallel the meeting of these two cousins: the two wonders of the world are met under one roof, and congratulate their mutual happiness. In the intercourse between Mary and Elisabeth we have a beautiful example of the communion of saints. Those who truly love God will draw near to each other in holy fellowship to offer their united thanksgiving for His goodness, and to establish and strengthen each other in the faith by mutual exhortations and counsels. Come and hear, all ye that fear God, and I will declare what He hath done for my soul (Psa. 66:16). Then they that feared the Lord spake often one to another (Mal. 3:16)

Luk. 1:41. The babe leaped in her womb.Cf. Mat. 11:25 : Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

Luk. 1:42-45. The Canticle of Elisabeth.When read in accordance with its structure, this beautiful canticle is seen to be a celebration of Marys faith; and, as leading up to this, every part of it takes its proper subordinate place. This faith, astounding in itself, the most supreme example probably of perfect trust in God, and absolute self-devotion to His will, that human flesh has ever given, was all the more striking to Elisabeth on account of its contrast with the unbelief of her own husband under a far less severe trial. No wonder that, when Mary appeared before her Spirit-illuminated eyes (Luk. 1:41), she seemed the embodiment of Faiththat modest virgin with clasped hands, whom Hermas saw in vision, through whom the elect of God are saved, and from whom spring all the Christian graces, as fair daughters of a fair mother. Mary is thus, in Elisabeths eyes, the most blessed of women, because the most faithful; and it suits well that the first psalm of the New Testament should take the form of a praise of the fundamental evangelical virtue.Warfield.

Luk. 1:42. Blessed art thou.At certain times devout feeling cannot be repressed, but will break forth, sometimes in a way that seems strange and extravagant to those who are not under the same influence. If Elisabeth had been silent, surely the very stones would have cried out. A still higher blessedness fell to the lot of Mary when she became a disciple and follower of Jesus. This is distinctly implied in His own words (see Luk. 11:27-28).

Luk. 1:43. The mother of my Lord.Note the absence of anything like envy on the part of Elisabeth at the higher honour bestowed upon her kinswoman. She acknowledges the superiority of Mary as the mother of her Lord, and speaks of being unworthy to receive her under her roof. The more highly God exalts us in favour, the more humble in spirit should we become. Compare as kindred examples of humility, David (2Sa. 7:18), John the Baptist (Mat. 3:14), and the centurion (Luk. 7:6).

My Lord.The application of these words, which are equivalent to Jehovah, to an unborn child, can only be justified or explained by the fact of the divinity of Jesus. They were probably suggested to Elisabeth by Psa. 110:1.

Luk. 1:45. Blessed is she that believed.Though the faith of Mary was tried in a special way, yet her case is an illustration of the great principle that those who place implicit confidence in God obtain the fulfilment of His promises. The greater the faith displayed, the greater is the reward it receives (cf. Joh. 20:29; 1Pe. 1:7-8). God offers His benefits indiscriminately to all; but faith, so to speak, holds its lap to receive them; while unbelief allows them to pass away, so as not to reach us.

Luk. 1:46-55. The Magnificat.The mother of our Lord was a poetess. The beautiful hymn which still has a frequent place in Christian worship is by her, and is another illustration of the meditative, reverential, mystical spirit whose steady fire burned within her. The Magnificat is the first Christian hymnit is a hymn in the exact sense of the word; for a hymn originally means a poem sung in praise of the gods or of heroes. Augustines definition of a hymn is, praise to God with a song. The Magnificat is a type and model of what our hymns in church should be; its form is the old Hebrew form then passing away; its spirit is that of youth, of freshness of vision, of abounding bright-eyed energy. There is no pessimism in this morning hymn of Christianity.Roberts.

My soul doth magnify the Lord.Elisabeth sings the praises of Marys faith; Mary answers by a praise of GodHis grace, might, mercy, justice, and faithfulness. The difference is significantperhaps characteristic. The tone of the Magnificat is happy, though solemnsuch as befitted one so highly honoured, and yet so unconscious of self. The ground of Marys praise to God is, that, in spite of her low estate, He has selected her as the vessel of His election for bringing the seed of Abraham into the world; and this is the mighty, holy, just, and faithful thing that He has done which commands her song.Warfield.

The Magnificat.In St. Lukes Gospel the picture of Mary is clothed in flesh and blood. There is breath and there is poetry upon her lips. Her heart beats quicker at the angels salutation. Maiden modesty and saintly resignation to burning shame fill her brief but pregnant words. The hoarded music of her soul finds measured utterance of its serene and stately joy. The Magnificat, chanted in so many churches, is the highest specimen of the subtle influence of the song of purity, so exquisitely described by a great poet. It is the Pippa Passes among the liturgies of the world. It is a woman teaching in the Church for ever without usurpation of authority, but with a saintly quietness, that knows no end.

I. The historical framework in which the Magnificat is set (Luk. 1:38-41).Mary was misconstrued by the world. She was bearing a cross heavy to pure soulsa cross of shame. In Nazareth she could not remain. She turned to the spot towards which she seemed to be invited by an angels lips, and pointed by an angels finger (Luk. 1:36). There must have been pathos in the quiet word of the gentle maiden as she saluted Elisabeth. Elisabeth, for her part, knew her cousins voice, even before she saw her pale and suffering face.

II. The Magnificat itself.There is a noble quiet in the one word said.

1. The personal traits by which the hymn is pervaded. Humility is the chief of these. Mary does not profess humility; she practises it. Favoured, indeed, she is. Yet she has no thought of that which she isonly of that which, in Gods free grace, she has received. In the second line she counts herself among the lost whom God has brought into a state of salvation. Her joy and exultation repose upon that God who is her Saviour.

2. The religious principles by which the Magnificat is pervaded. Marys soul is full of faith in the tenderness and power of Godin the incarnation of our Lord Jesus Christ. She has the clear conviction that all which is sweetest and greatest in the attributes of God meet in the gift of His dear Son. Power, holiness, mercy, faith, and truth are there. And she believes intensely in the victory of that incarnationin the sure triumph of God. With the instinct of a prophetess she sees an outline of all history, and compresses and crushes it into four strong, rugged words.

III. Some lessons, ecclesiastical and personal, from the Magnificat.

1. This poem is retained in the Reformed Prayer Book. There are few Divine songs in the New Testament. But there are some; and surely they are there for good reasons. And it is a great thing to have some hymns in public worship whose permanence is ensured by their being strictly Scriptural.

2. Not without propriety is the Magnificat placed in the public service. It comes after the Old Testament lesson. Mary stood, as her song stands with us, between the two Testaments.

3. By using the Magnificat, we fulfil her own prophecy, All generations shall call me blessed. Some forget this. She is blessedblessed, because consecrated as a temple for the eternal Word.

4. As to personal lessons. We may well apply Marys words to ourselves as a blessing common to us all. Her blessedness is ours: For whosoever will do the will of God, the same is My brother, and sister, and mother. Again, praise should be our work. Once more, joy and peace are part of our purchased inheritance: Thou wilt keep him in perfect peace whose mind is stayed on Thee. And the more we lean on Him, the more He loves us. When we read or join in the Magnificat, let us see to it that that peace is ours which will make its words true for us.Alexander.

Luk. 1:46. Compare the Magnificat with the Song of Hannah.

I. Points of similarity.

1. Both express gratitude for Gods compassion and condescension.
2. Both rise from particular instances of Divine procedure to the principles that regulate the government of the world.
3. Both anticipate the glories of Christs kingdom.

II. Points of difference.

1. Hannahs words are animated by high-spirited exultation over her enemies, Marys by profound humility and self-restraint.
2. In the one Christ is Jehovahs King, to whom He will give strengthHis anointed, whose horn He shall exalt; in the other Christ is the help of Israel.

From Marys hymn of thanksgiving, which is filled with echoes from the writings of the psalmists and prophets of the Old Testament, we may see how she had delighted in the word of God, and how intimately she was acquainted with it. Perhaps we are even justified in concluding, from Luk. 1:47-48, that she was acquainted with the Greek Version of the Old Testament, for the words there quoted agree with it rather than with the original Hebrew (cf. Psa. 31:7 with the corresponding passage in the LXX: Psa. 30:7). True piety will ever be found to lead believers to value the Holy Scriptures, and to appropriate for the expression of their devout feelings the words used by saints in old time.

Magnify.To make great or to glorify. We cannot, indeed, add to Gods dignity or power, but the word magnify is an appropriate one for describing our giving God a larger place in our thoughts and feelings, and our publishing abroad the reasons we have for giving Him praise. My soul doth magnify my spirit hath rejoiced.

1. True praise of God, with mind and heart as well as with tongue.
2. Cheerful praise of God in the full employment of every faculty.

Luk. 1:47. God my Saviour.It is the recognition of God in this character that alone dispels doubt and anxiety, and imparts a true and full joy. Mary refers, no doubt, to the name Jesus (i.e. Saviour) to be conferred upon her Son. Probably, like others, she anticipated a reign of material prosperity in connection with the coming of Christ, but her deeply religious cast of mind forbids us to suppose that her hopes were limited to it. The satisfaction of spiritual needs was doubtless equally looked for.

Luk. 1:48. Regarded.I.e. looked upon. It is a very beautiful fact, that in the Scriptures Gods regarding or looking upon is taken to be equivalent with having mercy upon. Cf. Luk. 9:38 with Mat. 17:15. And here we see a great difference between Gods thoughts and our thoughts: God, who is infinitely holy, is compassionate also; we who are sinful are harsh and unsympathetic in our judgment of our fellows.

Low estate.The house of David, to which Mary, as well as Joseph, doubtless belonged, was now in obscurity and poverty; but it can scarcely be to this fact that the Virgin here alludes. In her humility she is unable to recognise any reason why she should be the object of the Divine compassion and condescension. She is convinced that she is unworthy of the high honour bestowed upon her. All generations shall call me blessed. The insight of Mary is true: it is from the Divine favour that the purest and most lasting fame springs. However the admiration of those in any particular generation may be fixed upon those who are high in rank, distinguished by wealth, learning, beauty, or natural gifts, the general instinct of mankind is true in cherishing the names of those who have been holy, and of those who have received honour from God, as entitled to the highest place on the roll of fame. For by general consent a higher dignity attaches to saintliness than to any other quality that distinguishes a man from his fellows.

Luk. 1:49. His name.In many parts of Scripture the name of God practically signifies God Himself. Cf. Psa. 91:14; 2Ch. 6:20. It is that which suggests to us His adorable majesty. Properly speaking, it is God as revealed to us, or as known by us.

Luk. 1:50. That fear Him.All through the word of God true piety is represented as fear of God. By this we are not to understand slavish dread, but that reverence which is due

(1) from children to a father,
(2) from servants to a master, and
(3) from subjects to a kinga reverence which leads (a) to obedience to His commandments, and (b) to submission to His will. In contrast with this fear, which is an attitude and state of heart, is hypocrisy, or mere outward pretence of reverence and service.

Luk. 1:51. He hath scattered the proud.With the mercy shown to the lowly is contrasted the severity with which God will chastise the arrogance of the mighty. Mary speaks of this as in the past instead of in the future; but this mode of speech is common in prophetic utterances. In the choice of the lowly (of Mary herself and of Elisabeth) God has already rejected the proud; and this principle of action will be carried through to the very end in the establishment of the Messianic kingdom. The proud, the powerful, and the rich describe Herod and his court, Pharisees and Sadducees, as well as foreign tyrants, Csar and his armies and heathen powers.

Scattered.When God has for a time looked down in silent mockery on their splendid preparations, He unexpectedly scatters the whole mass: just as when a building is overturned, and its parts, which had formerly been bound together by a strong and firm union, are widely scattered in every direction.Calvin.

Luk. 1:52. He hath put down the mighty.The humiliation of the mighty and the exaltation of the humble were facts remarked by the ancients; and the explanation they gave was, that the gods envied those who were too successful in life, and delighted in humbling them, and in raising up others in their place. Sheer caprice, and not moral principle, was supposed to govern the Divine procedure. The figure frequently used to present this capricious interference with human affairs is Fortunes wheel. But in the Scriptures it is impiety and the abuse of power that lead to the degradation of the proud and mighty, while those who are raised to honour have already moral qualifications for the places they are called to occupy. Cf. the cases of Pharaoh, Saul, Nebuchadnezzar, and Belshazzar, and those of Joseph, Moses, David, and Daniel, respectively.

Luk. 1:53. He hath filled the hungry.By the hungry we are to understand mainly those who hunger and thirst after righteousness, for here, as in Luk. 1:48, we have an anticipation of the Beatitudes; but the destitute in the literal sense of the word are also probably kept in view. The latter as a class contained those who longed most eagerly for the blessings of Messiahs kingdom. Just as those who were richly endowed with the worlds goods were apt to be self-satisfied and worldly-minded, those who were poor were in many cases prepared to receive the glad tidings of blessings which the world could neither give nor take away. Prosperity is indeed the gift of God; but if it leads to forgetfulness of Him, and if the sense of dependence upon Him is weakened, it becomes a snare.

Two Contrasted Classes.Mary had here two classes of persons before herthe hungry and the rich; and she employs these words in the spiritual sense in which they are used in the Jewish Scriptures.

I. The hungry mean those who feel the sense of spiritual needs, who are dissatisfied with present attainments, who long for something beyond themselves, and to be something better than they are as yet. To be humble, to be dissatisfied with self and with our shortcomings, is to be on the road to improvement, and God helps those who know that they need His help. When Mary announces the reward of spiritual hunger, she touches on a principle of wide range, applicable alike to mental, moral, and physical life. If human beings are to benefit by nourishment, there must be appetite. Nothing is more repugnant to the physical nature than forcing food upon a reluctant patient. If knowledge is to do good, there must be an appetite for it. Religious truth forced on the soul when there is no desire for it does not illuminate it. Appetite is the condition for acquiring anything, whether for body, mind, or spirit.

II. The rich Mary regards as those who regard themselves as being just as they should bethe self-satisfied. To be satisfied with self is to believe that there is no capability of improvement; and God will not help those who have made up their minds that they can do without Him. Self-sufficiency is a fatal bar to spiritual attainment. The distinction between the two classes is seen in illustrative casesJacob and Esau, David and Saul. The same clearly marked distinction continues down to our own day. God gives to every man an endowment which creates in the soul a longing after Himself. On the use made of this endowment mans spiritual destiny turns. Cultivate this hunger for spiritual things. It is strengthened by exercise; it is lost by neglect.Liddon.

Luk. 1:54. He hath holpen his servant Israel.From general statements regarding Divine procedure Mary comes to the particular case of Israel at the time then present. What God had formerly promised He was now granting. He had, as it were, by allowing the nation to fall into disorder and misery, shown His displeasure at their sins; but now He is remembering the mercy towards them which He had pledged His word to bestow upon them. For a time He had seemed forgetful, but now He is mindful of His ancient covenant with Abraham and with his seed.

Luk. 1:55. As He spake to Abraham.The promise to Abraham was one that embraced all the nations of the earth (Gen. 22:18), so that in the thoughts of Mary far more than Divine mercy towards Israel is now to be revealedeven a blessing for all mankind in connection with the advent of Christ.

Luk. 1:56. About three months.Though it is not distinctly stated, it is probable that Mary stayed with Elisabeth until the birth of John. St. Luke is in the habit of rounding off the narrative without scrupulously adhering to the order of time (see Luk. 1:65; Luk. 3:19-20), so that we are not bound to take what is recorded here in Luk. 1:56 as having happened before the events recorded in the paragraph beginning with Luk. 1:57.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Appleburys Comments

Mary Visited Elizabeth
Scripture

Luk. 1:39-56 And Mary arose in those days and went into the hill country with haste, into a city of Judah; 40 and entered into the house of Zacharias and saluted Elisabeth. 41 And it came to pass, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Spirit; 42 and she lifted up her voice with a loud cry, and said, Blessed art thou among women, and blessed is the fruit of thy womb. 43 And whence is this to me, that the mother of my Lord should come unto me? 44 For behold, when the voice of thy salutation came into mine ears, the babe leaped in my womb for joy. 45 And blessed is she that believed; for there shall be a fulfilment of the things which have been spoken to her from the Lord. 46 And Mary said,

My soul doth magnify the Lord,

47

And my spirit hath rejoiced in God my Saviour.

48

For he hath looked upon the low estate of his handmaid:

For behold, from hence forth all generation shall call me blessed.

49

For he that is mighty hath done to me great things;

And holy is his name.

50

And his mercy is unto generations and generations

On them that fear him.

51

He hath showed strength with his arm;

He hath scattered the proud in the imagination of their heart.

52

He hath put down princes from their thrones,

And hath exalted them of low degree.

53

The hungry he hath filled with good things;

And the rich he hath sent empty away

54

He hath given help to Israel his servant,

That he might remember mercy

55

(As he spake unto our fathers)

Toward Abraham and his seed for ever.

56

And Mary abode with her about three months, and returned unto her house.

Comments

into the hill country with haste.The angel had informed Mary that Elizabeth was to give birth to a son. Mary went in haste to visit her relative and remained with her for about three months. The home of Zacharias and Elizabeth was in a city of Judah in the hilly country south of Jerusalem. The name of the city is not given.

Upon her return to Nazareth, Joseph learned that she was with child of the Holy Spirit (Mat. 1:18).

Elizabeth was filled with the Holy Spirit.What she said was not an emotional outpouring of words, but words of truth spoken under the control of the Holy Spirit.

Blessed art thou among women.Elizabeth and Zacharias knew that the child to be born to them would go before the Lord who would give remission of sins to His people. Elizabeth also knew that the child to be born to Mary would fulfill Gods promise to redeem man from the bondage to sin. She could properly call Mary blessed because she was to be the mother of Our Lord. In no other way is it suggested that she is to be elevated above other godly women. It is to her credit and that of others also that she was found in the company of believers after the resurrection of the Lord (Act. 1:14).

And Mary said.The words of Marybeautiful poetic words full of meaning to all believers in Christare the expression of the humble handmaid of the Lord. They exalt God Our Savior for His mercy and power and His remembrance of His promise to Abraham. There is no hint here that Mary was anything more than the pure, humble servant of the Lord.

God my Savior.A reference to God, not Jesus. See also 1Ti. 1:1; 1Ti. 2:3; Tit. 3:4 which also refer to God as Savior. But see Tit. 2:13 which, in all probability, refers to Jesus Christ as the great God and Our Savior.

all generations shall call me blessed.We can join with the saints of all the ages to thank God that Mary was able to serve the Lord as she did. And since Christ came, having been born of woman, born under the law, that he might redeem them that were under the law (Gal. 4:4), we may also join them who obey Him that they may have the rights of sonship bestowed on them by the heavenly Father.

Toward Abraham.See Pauls explanation of the gospel promise to Abraham which was fulfilled through Christ (Gal. 3:8; Gal. 3:16; Gal. 3:29). Marys understanding of this promise stands in bold contrast to that of many Jews who felt that being the literal descendants of Abraham was a guarantee of their right to enter the heavenly kingdom, See Mat. 3:9; Mat. 8:11-12; and Joh. 8:31-46.

Fuente: College Press Bible Study Textbook Series

(39) The hill country . . . a city of Juda.The description is too vague to be identified with any certainty. The form of the proper noun is the same as that in Bethlehem, of the land of Juda, in Mat. 2:6. The city may have been one of those assigned to the priests within the limits of the tribe of Judah, and if so, it is interesting to think of the Virgin as undertaking a journey which brought her not far from the very spot in which she was to give birth to the divine Child. No city of the name of Juda is known, but there is a Juttah in Jos. 15:55; Jos. 21:16, in the neighbourhood of Maon and the Judan Carmel, and therefore in the hill country, which may possibly be that which is here referred to.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

5. VISIT OF MARY TO ELISABETH, Luk 1:39-56 .

Elisabeth concealed herself for five months, (Luk 1:24😉 and the annunciation was made to Mary in the sixth month, (26;) and Mary visits Elizabeth for three months, making about nine months. The conception of the Messiah, doubtless, took place before Mary’s departure. The revelation of the fact to Joseph took place after her return.

There are many passages in the word of God which modern delicacy desires to avoid, and at which modern scepticism utters its scoffs. But in all such passages, be it noted, the holy word seeks to pander to no impure or sensual passion. On the contrary, the expressions that occur indicate that the sacred writer was unconscious of impurity, and is, as it were, unknowing of the applications and perversions which a depraved heart makes of his words. Its words, therefore, are utterances of highest purity. With the guilty is the guilt. The Holy Spirit need not hesitate to name what the Omnipotent Spirit does not hesitate to create; and that naming and that creating are equally pure.

Fuente: Whedon’s Commentary on the Old and New Testaments

39. Into the hill country See note on Mat 2:1. See also the map.

With haste The action of eager interest. If we may suppose Hebron to be Elisabeth’s residence, Mary’s journey would be about one hundred miles. Robinson journeyed with camels from Hebron to Jerusalem in an hour and fifteen minutes, and from thence to Nazareth with mules in nearly thirty hours. A camel travels about ten miles an hour; a mule three.

City of Judah The city is by many supposed to be Hebron. In Jos 21:11, is mentioned “Arba, which is Hebron, in the hill country of Judah.” It was a residence of priests, and so very probably of the priest Zacharias. Modern tradition, traceable back no further, however, than the sixteenth century, finds his residence in Ain Karim. This is a prosperous village within the hill country, where now stands the convent of St. John in the Desert. According to tradition, Mary, in her visit to Elisabeth, found her at Zacharias’s rural abode, one mile from the village, where the interview took place. The place was marked by a chapel built by the Empress Helena, of which the ruins still remain. The spot is called The Visitation. But some of the best scholars suppose that Judah is but a softened name for Juttah, a city mentioned in Jos 15:55; Jos 21:16, and which exists at the present day.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And Mary arose in these days and went into the hill country with haste, into a city of Judah, and entered into the house of Zacharias and saluted Elisabeth.’

We are given no specific reason as to why Mary should arise and go to Elisabeth in such haste, but the speed of her reaction suggests that it was because she was in turmoil and saw Elisabeth as someone in whom she could confide. Thus we are left to infer that it was because of this extraordinary experience that she had had, which gained greater meaning from the extraordinary experience that Elisabeth was having. She probably felt that ‘aunt Elisabeth’ was the only one with whom at this time she could fully share it. And she may well have wanted the older woman’s advice. After all, who was there better to go to than an older kinswoman who had also been connected with unusual happenings?

We may assume here that Mary had previously sent a message to Elisabeth to tell her a little of what had happened and that she wanted to come and see her, for Elisabeth is clearly aware of something of her position. That makes the reaction of the baby within her even more significant.

Fuente: Commentary Series on the Bible by Peter Pett

Mary Visits Elisabeth Who Prophesies by the Holy Spirit Over Jesus and Mary and Rejoices and Worships God (1:39-56).

Elisabeth’s months of retreat were partly interrupted by the arrival of Mary in the sixth month (which at least partly explains why there were only five months of retreat). But this was not something that could cause frustration, for her coming resulted in a sign from God of the relationship that there would be between John and Jesus, and resulted in an outburst of prophecy through the filling (pimplemi) of the Holy Spirit. It contributed to the series of revelations. It is being made clear by this filling with the Holy Spirit, and the parallel activities of the Spirit that were also taking place, that the times of the pouring out of the Spirit promised by the prophets are almost upon them. These are the firstfruits of prophecy, which will lead into the flood.

Again Luke has built this passage on a chiastic basis, but necessarily the prophecy stands on its own. It can be analysed as follows:

a And Mary arose in these days and went into the hill country with haste, into a city of Judah, and entered into the house of Zacharias and saluted Elisabeth.

b And it came about that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb.

c And Elisabeth was filled with the Holy Spirit, and she lifted up her voice with a loud cry, and said, “Blessed are you among women, and blessed is the fruit of your womb. And whence is this to me, that the mother of my Lord should come to me?

b For behold, when the voice of your greeting came into my ears, the babe leaped in my womb for joy.

a And blessed is she who believed, for there will be a fulfilment of the things which have been spoken to her from the Lord.

In ‘a’ Mary arrives and greets Elisabeth, and in the parallel we have her response to Mary’ greeting, which connects back also to Luk 1:38. In ‘b’ the babe leaps in her womb, and in the parallel reference is made to his leaping in the womb. While in ‘c’ central to this passage is again the idea of the birth of Jesus, for Elisabeth declares, ‘Blessed is the fruit of your womb’, and ‘The mother of my Lord has come to me.’ All again centres on Jesus.

Fuente: Commentary Series on the Bible by Peter Pett

Mary’s Visit to Elisabeth.

The salutation of Mary and Elisabeth’s answer:

v. 39 And Mary arose in those days and went into the hill country with haste, into a city of Juda,

v. 40. and entered into the house of Zacharias, and saluted Elisabeth.

v. 41. And it came to pass that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost;

v. 42. and she spake out with a loud voice and said, Blessed art thou among women, and blessed is the fruit of thy womb.

v. 43. And whence is this to me that the mother of my Lord should come to me?

v. 44. For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.

v. 45. And blessed is she that believed; for there shall be a performance of those thing’s which were told her from the Lord.

In those same days Mary got ready for a visit to her kinswoman, for the news of the angel had filled her with joy. She lost no time in journeying up into the mountainous country of Judea, where the city of priests was situated in which Zacharias lived with his wife Elisabeth. Note the expression “with haste. ” “Quickly; as a chaste, fine, pure maid that did not let her foot rest. Such a maid or woman is one that takes hold of a thing and brings it about. Then again there are lazy, slothful women, busybodies, that neglect everything at home, sleep, and permit damage to be done, only think of eating, only do harm. But of Mary the evangelist says that she was vigorous and did not seek meddlesomeness to babble about this or that, as young and old women now commonly do: when they come together, they govern and reform with their talk the entire city, slander the people, want to run every house. If therefore a young or old woman nowadays is energetic, she is worthy of all honor. But she is seldom found and is a rare bird. ” When Mary thus, with characteristic energy and haste, had completed her journey and came to the house of Zacharias, she saluted Elisabeth, gave her the greeting of a dear relative and friend. But then a miracle happened. The mother’s joy and the urging of the Holy Ghost produced in the unborn son of Elisabeth a supernatural, joyful movement, for John, even at this time, was filled with the Holy Spirit. And upon Elisabeth the Spirit acted in a miraculous way, filling her with the gift of divination and prophecy. Her words, therefore, were an unrestrained utterance under the influence of irrepressible feeling. Her statement is a fine bit of exalted poetry. She calls Mary, the mother, blessed among all women, on account of the high distinction conferred upon her, and she calls the babe that was to be born of her blessed. The most wonderful mother of the most wonderful Son! The prophetic Spirit urges her to unfold the future. She considers herself unworthy of receiving, in her modest home, the mother of her Lord. She knew that Mary was to be the mother of the Messiah; she knew that her Lord would be born a true human being, and that her trust in Him would bring her salvation. She was one of the few in Israel that understood the prophecies concerning the Seed of the woman, the Child of the virgin, in their right sense. She tells Mary about the miraculous movements which she experienced when she heard the voice of her greeting. She declares her to be happy, to be in a state of the highest felicity, because Mary had believed the angel’s message, because the things she hopes for will surely come to pass. It was an outpouring of sublime enthusiasm which Elisabeth here gave utterance to, and it must have done much to strengthen still more the faith of Mary in the fulfillment of the prophecy concerning her Son.

Fuente: The Popular Commentary on the Bible by Kretzmann

Luk 1:39. Went into the hill country This was a very wise determination, as it was very probable that by communicating the vision she had seen, and perhaps also describing the form in which the angel appeared, she might convince Zacharias and Elisabeth that there was something singular in her case, and so bring in the reputation of such worthy and eminent persons to establish her own, in a circumstance which might otherwise expose her to great suspicion and censure. The city of Judah, where Zacharias and Elisabeth lived, is thought to have been Hebron; because Hebron was not only one of the cities appointed for the priests to dwell in, Jos 20:7 but was situated in the mountains of Judah, Jos 11:21 which, running from south to north, gave the name of the hill country to that part of Judea. Hebron lay south from Jerusalem, at the distance of about twenty-four miles, and was about seventy miles distant from Nazareth.

Fuente: Commentary on the Holy Bible by Thomas Coke

Luk 1:39 . The angel’s communication, Luk 1:36 , occasions Mary to make a journey to Elizabeth, and that with haste ( , comp. Mar 6:25 ; Exo 12:11 ; Herod, iii. 4, iv. 5); for how much must her heart have now urged her to the interchange of the deepest feelings with the friend who, in like manner, was so highly favoured! Thus it is not merely “ne negligeret signum,” etc., Grotius. From Elizabeth she receives the confirmation of that which the angel had announced to her concerning Elizabeth. But before her departure the great promise of Luk 1:35 is already fulfilled to herself. With extraordinary delicacy the promised conception is not related in its realization (comp., on the other hand, Luk 1:24 ), and the veil of the unparalleled marvel is not attempted to be raised; but Luk 1:41-44 and the whole triumph of Mary, Luk 1:46 ff., presuppose that she appears before Elizabeth already as the mother of the Messiah, bearing Him in her womb. She herself is only made certain of the miracle, which has already occurred in her case, by the inspired communication which at once meets her from the mouth of her friend. Bengel is singularly arbitrary in transferring the conception, which in any case lies between Luk 1:38-39 , to the moment when the child leaped in the womb of Elizabeth, which he concludes from in Luk 1:44 .

] into the mountain-region

, Aristot. H. A. v. 28; Jdt 1:6 ; Jdt 2:22 ; Jdt 4:7 , al.; Plin. H. N. v. 14. The mountainous country in the tribe of Judah is meant. See Robinson, Pal. II. p. 422 ff., III. p. 188 ff.

] into a city of the tribe of Judah . Luke does not give any more precise definition, and therefore it is to be assumed that he himself had no more precise knowledge. Jerusalem, the capital, is certainly not meant (in opposition to Ambrose, Beda, Camerarius); which is clear, not indeed from the want of the article (comp. Luk 2:4 ; Luk 2:11 ; Bornemann in loc. ), but from the unprecedented designation itself (in 2Ch 25:28 the reading is very doubtful, see the LXX.), and from the [less] appropriate to Jerusalem. It may have been the priestly city of Hebron , Jos 21:11 (Baronius, Beza, Grotius, Lightfoot, Wolf, Rosenmller, and others); but that it is meant as a matter of course under the “city of Judah” (see Ewald, p. 182), is not to be assumed, because in that case could not dispense with the article (to the well-known city of Judah). Others (Valesius, Epp. 669; Reland, Pal. p. 870; Wetstein, Paulus, Kuinoel, Crome, Beitr. p. 45, et al.; comp. also Robinson, Pal. III. p. 193, and Ritter, Erdk. XV. p. 641) have regarded Juda as itself the name of the city: holding that it was the priestly city or (Jos 21:16 ; Jos 15:55 ; comp. Robinson, II. p. 417), so that the name is wrongly written. We should have to refer this inaccuracy to Luke himself; but the whole hypothesis is an unnecessary makeshift.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

C. Hymns of Praise, with which the expectation of the Messiahs Birth, and the actual Birth of the Baptist, were greeted. Ch.Luk 1:39-80

(Luk 1:57-80, the Lesson for the day of John the Baptist, 24th of June.

Luk 1:67-79, the Gospel for the first day of Advent in the Grand-Duchy of Hesse and elsewhere.)

39And Mary arose in those days, and went into the hill-country with haste, into a city of Juda; 40And entered into the house of Zacharias, and saluted Elisabeth. 41And it came to pass, that, when24 Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost [Spirit]: 42And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. 43And whence is this to me,25 that the mother of my Lord should44come to me? For, lo [behold], as soon as the voice of thy salutation sounded in mineears, the babe leaped in my womb for joy.26 45And blessed is she that believed: for [believed that]27 there shall be a performance [fulfilment, ] of those things which were told her from the Lord.

46And Mary said,

My soul doth magnify the Lord,

47And my spirit hath rejoiced in God my Saviour. [,]

48For [In that] He hath regarded the low estate of His handmaiden; [handmaid.]28

for [For], behold, from henceforth all generations shall call me blessed.

49For He that is mighty hath done to me great things; and holy is His name. [,]

50And His mercy is on them that fear Him from generation to generation.29

51He hath showed [wrought] strength with His arm:

He hath scattered the proud in the imagination of their hearts.

52He hath put down the mighty from their seats [princes from thrones],

and exalted [raised up] them of low degree.

53He hath filled the hungry with good things;

and the rich He hath sent empty away.

54He hath holpen [helped] His servant Israel [Is., His servant],

in remembrance of His mercy; [,]

55As He spake to our fathers, [(As He spake to our fathers)]30

to Abraham, and his seed for ever [to A. and his seed, for ever].31

56And Mary abode with her about three months, and returned to her own house.

57Now Elisabeths full time came that she should be delivered; and she brought fortha son. 58And her neighbours and her cousins [kindred, ] heard how the Lord, had showed great mercy upon [toward] her; and they rejoiced with her.

59And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. 60And his mother answered and said, Not so; but he shall be called John. 61And they said unto her, There is none of thy kindred that is called by this name. 62And they made signs to his father, how he would have him called. 63And he asked for a writing-table [tablet, ], and wrote, saying, His name is John. And they marvelled all [they all wondered]. 64And his mouth was opened immediately, and his tongue loosed, and he spake, and praised65[blessing, ] God. And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill-country of Judea. 66And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! [What then will this child, be?]32 And [For]33 the hand of the Lord was with him.

67And his father Zacharias was filled with the Holy Ghost,, and prophesied, saying,

68Blessed be the Lord [, the, ] God of Israel;34 [,]

for [that] He hath visited and redeemed His people,

69And hath raised up an [a] horn of salvation for us in the house of His servant David [of David, His servant, , ];

70As He spake by the mouth of His holy prophets, which have been since the world began [of His holy prophets of old];35

71That we should be saved [salvation, ]36 from our enemies,

and from the hand of all that hate us;

72To perform the mercy promised [to show mercy, ] to our fathers,

and to remember His holy covenant,

73The oath which He sware to our father Abraham [to Abraham, our father],

74That He would grant [to grant] unto us,

that we, being delivered out of the hand of our enemies, might serve Him without fear,

75In holiness and righteousness before Him, all the days of our life [all our days].37

76And [also] thou,38 [O] child, shalt be called the Prophet of the Highest:

for thou shalt go before the face of the Lord to prepare His ways;

77To give knowledge of salvation unto His people,

by [in, ] the remission of their sins,39

78Through the tender mercy [mercies, ] of our God;

whereby the day-spring from on high hath visited us,

79To give light to them that sit in darkness and in the shadow of death,

to guide our feet into the way of peace.

80And the child grew, and waxed [became] strong in spirit, and was in the deserts

till the day of his showing [manifestation, ] unto Israel.

EXEGETICAL AND CRITICAL

Luk 1:39. Into a city of Juda.It does not seem probable that these enigmatical words denote so much as a city of the tribe of Judah, much less that they point out Jerusalem or Hebron. The supposition, that has been substituted for (mentioned Josh. 15:65), is far more credible; nor is it unlikely that this less strictly correct orthography is derived from Luke himself. Juta is to this day a considerable village, inhabited by Mohammedans. See Rhrs Palestine, p. 187.

Luk 1:39-40. Mary aroseand entered.According to Jewish customs, it was improper, or at least unusual, for single or betrothed females to travel alone. Mary, however, may have undertaken this journey with Josephs consent, and, perhaps, partly in the company of others. Extraordinary circumstances justify extraordinary measures, and Lange correctly remarks: the obedience of the cross makes truly free.The supposition, that Joseph had taken his betrothed bride to his home, after a public solemnization of their nuptials, before this journey (Hug, Ebrard), seems improbable; but still more so, that Mary had already apprised him of the fact of the angelic visitation. Her part throughout was to announce nothing, but simply to wait till He, who had destined her to the highest honor ever bestowed, should, in His own good time, also make clear her innocence to the eyes of her husband and the world. By this state of affairs only, can Lukes account be reconciled with Matthews, who, after the words . ., describes the discovery of Marys state as an unexpected, and hence a disquieting, discovery to Joseph. Mary leaves it simply to God to enlighten Joseph, as He had enlightened her. Nor does she undertake a journey to Elisabeth to consult with her, or to avoid her husband, but to seek that confirmation of her faith pointed out to her by the angel.

Luk 1:41. And it came to pass.The salutation of Mary, the ecstasy of Elisabeth, and the leaping of the babe in her womb, are three circumstances occurring at the same moment. At Marys arrival, Elisabeth is filled with joy, and her babe moves. Luke mentions the latter circumstance first, as being the most extraordinary, although, in itself, it was rather the consequence than the cause of the emotion felt by Elisabeth at Marys salutation. The aged woman, filled with the Holy Spirit, recognizes, by the extraordinary movement of the child, the presence of the future mother of her Lord; and thus the yet unborn John already offers involuntary homage to the of Mary.

Luk 1:42. Blessed art thouand blessed is the fruit, etc.The first beatitude of the New Testament, and, in a certain sense, the root of all the rest. Elisabeth, while extolling the blessedness of Mary on account of her faith and obedience, was undoubtedly reflecting with compassion on the condition of Zachariah, whose unbelief had been reproved with loss of speech, while the believing Mary was entering her house with joyful salutations.

Luk 1:45. For there shall he a fulfilment, etc.It is grammatically possible, yet not logically necessary, to refer the to the object of Marys faith (which believed that there, marg.). The assurance, that verily the things promised should be fulfilled without exception, though not indispensable in Marys case, must yet have been a confirmation of her faith, which she would most gladly welcome. It is self-evident how much the abruptness of the sentences in which Elisabeth pours out the fulness of her heart, enhances the beauty of this passage. A psalm-like tone, better felt than expressed, seems to resound in her words, forming a prelude to Marys Magnificat.

[Luk 1:46-55. The Magnificat of the Virgin Mary (so called from the old Latin version of , Luk 1:46 : Magnificat anima mea Dominum), and the Benedictus of Zachariah, Luk 1:68-79 (so called from its beginning: , Luk 1:68, Benedictus Dominus Deus Israel), are the Psalms of the New Testament, and worthily introduce the history of Christian hymnology. They prove the harmony of poetry and religion. They are the noblest flowers of Hebrew lyric poetry sending their fragrance to the approaching Messiah. They are full of reminiscences of the Old Testament, entirely Hebrew in tone and language, and can be rendered almost word for word. Thus corresponds to (Psa 71:19; Psa 106:21; Psa 136:4); to (Psa 24:8); (as Cod. Sin. reads) to . It is worth while to read the first two chapters of Luke in the Hebrew translation of the New Testament. These hymns form a part of the regular morning service in the Anglican liturgy, and resound from Sabbath to Sabbath in Christian lands. Dr. Barrow says of the Magnificat: This most excellent hymn is dedicated by a spirit ravished with the most sprightly devotion imaginable; devotion full of ardent love and thankfulness, hearty joy, tempered with submiss reverence. Wordsworth: This speech, full of Hebraisms, has a native air of originality, and connects the eucharistic poetry of the gospel with that of the Hebrew dispensation. Thus the voices of the Law and the Gospel sound in concert with each other; and utter a protest against those who would make the one to jar against the other.The Magnificat is divided into four stanzas, each of which contains three verses, viz.: (1) Luk 1:46-48 (to ); (2) Luk 1:48 (from ) to Luk 1:50; (3) Luk 1:51-53; (4) Luk 1:54-55. The Benedictus of Zachariah contains five stanzas, each with three verses. So Meyer and Ewald. See Ewalds translation in his: Die drei ersten Evangelien, pp. 98 and 99, where he divides the Magnificat into 12, the Benedictus into 15 lines.P. S.]

Luk 1:46. And Mary said.The angels visit was vouchsafed to Mary later than to Zachariah, yet her song of thanksgiving is uttered long before his: faith is already singing for joy, while unbelief is compelled to be silent. The Magnificat is evidently no carefully composed ode, but the unpremeditated outpouring of deep emotion, the improvisation of a happy faith. It was easy for Mary, a daughter of Davids royal race, well acquainted with the lyrics of the Old Testament, favored by God and filled with the Holy Spirit, to become in an instant both poetess and prophetess. The fulfilment of the angels words with respect to Elisabeth, in which she saw a pledge and token of the full performance of his other promises, and of the realization of her most cherished hopes, seems to have been the immediate cause of this song of praise.

My soul doth magnify the Lord.Marys hymn recalls, besides the song of Hannah (1Sa 2:1), several passages in the Psalms, especially in Ps. 113. and 126. The beginning plainly refers to Psa 31:8, according to the Septuagint. The whole may be divided into three or four strophes, forming an animated doxology. The grace of God (Luk 1:48), His omnipotence (Luk 1:49-51), His holiness (Luk 1:49; Luk 1:51; Luk 1:54), His justice (Luk 1:52-53), and especially His faithfulness (Luk 1:54-55), are here celebrated. It sounds like an echo, not only of Davids and Hannahs, but also of Miriams and of Deborahs harps; yet independently reproduced in the mind of a woman, who had laid up and kept in her heart what she had read in Holy Scripture.

Luk 1:47. God my Saviour.Undoubtedly Mary was looking for civil and political blessings, through the birth of the Messiah; but we overlook the clearness of her views, and the depth of her mind, by thinking that her expectations were only, or chiefly, fixed upon these. The temporal salvation which she expected, was in her eye only the type and symbol of that higher salvation, which she desired above all things.

Luk 1:48. The low estate.Not humility, or lowliness of mind, but of condition, humilis conditio.

From henceforth.The first beatitude, uttered by Elisabeth, is a token of an unutterable number, of which one at least is recorded, Luk 11:27 : Blessed is the womb that bare Thee, and the paps which Thou hast sucked.40

Luk 1:49. And holy is His nameNo mere apposition to (Kuinoel), but a new and independent sentence (comp. 1Sa 2:2).

Luk 1:52. The mighty ().Mary would have been no true daughter of David, if she could have spoken these words without primary reference to Herod; but no believing Israelite, if she had thought of Herod alone. The overthrow of all anti-Messianic power seems, in her imagination, to begin with the fall of the Iduman usurper.

Luk 1:53. He hath filled the hungry with good things.The supposition, that only the good things of this world are here alluded to (Meyer), is as little to be entertained, as that the satisfying of a spiritual hunger is exclusively intended (de Wette). Such an alternative is certainly unnecessary in the case of Mary, whose earthly hunger and nourishment were both the type and resemblance of a higher need and a higher satisfaction, and who had certainly felt what Goethe afterward sung: Alles Vergngliche ist nur ein Gleichniss.41 At this time, the spiritual craving was most powerfully felt among the outwardly needy. How exclusively materialistic, or how exclusively spiritualistic, would Mary have been, if she could have wholly confined her meaning to either of these ideas!

Luk 1:55. Abraham and his seed.A remarkable proof that Marys expectations concerning the Messiahs appearance were not of a particularistic and exclusive, but of a universal nature. For the seed promised to Abraham was to be a blessing to the whole world.

Luk 1:56. And returned to her own house.To keep silence before Joseph, as she had broken silence before Elisabeth. Even the distasteful manner in which what passed between the betrothed pair is embellished in apocryphal literature (Protevang. Jac. Luke 11, 12; see Thilos Codex Apocr. N. Ti, p. 215), is better than the opinion that Mary made a sort of confessio auricularis to her husband. To suppose it psychologically and morally impossible that Mary kept silence and waited, even after her visit to Elisabeth, betrays a very superficial appreciation of her frame of mind. Hers was no transient kindling of mere enthusiasm, but a constant and steadily burning flame of divine inspiration.

Luk 1:59. To circumcise the child.On the origin, intention, and sacredness of circumcision, see de Wette, Archologie, 150 [also Jahns Archology, and the Bibl. Cyclopdias of Winer, Kitto, Smith, Herzog, etc., sub voce]. According to Gen 21:3-4, the performance of circumcision, and the bestowing of a name, had been simultaneous from the very origin of the rite. It is remarkable how much the custom of giving the name on the seventh or on the eighth day after a childs birth has been practised in the East, even where the rite of circumcision has been unknown. According to Ewald, Israel. Allerthmer, p. 110, the first of these practices is found to exist among the Khandi in India, and the second among the Negroes; he also connects their use with the ancient sacred division of time into weeks. Among the Greeks and Romans also it was customary to name the child on the day of purification.

Luk 1:60. And his mother answered.Ex revelatione, according to Theophylact, Euthym. Zigabenus, Bengel, and Meyer. But it is not said here, that she was filled with the Holy Spirit; and it is highly improbable that Zachariah should have kept the matter concealed from her during so many months. Needless multiplication of the miraculous is quite as censurable as arbitrary denial.

Luk 1:62. And they made signs.Certainly not because he was also deaf, as Ewald and many ancient writers have supposed; for the very fact that a sign was considered sufficient for Zachariah, shows that he had already silently heard the friendly contention.

Luk 1:63. A writing-tablet.Tertullian well says: Zacharias loquitur in stylo, auditur in cera; and Bengel: Prima hc scriptura N. T. incipit a gratia. [ was a tablet smeared with wax, on which they wrote with a style.P. S.]

Luk 1:64. And his mouth was opened immediately.Neither by the force of joyful emotion (Kuinoel), nor by his breaking a voluntary silence (Paulus), but by a miracle, whereby the word of the angel (Luk 1:20) was fulfilled at exactly the right time. Now that his soul is fully released from the chains of unbelief, his tongue is released from the chains of dumbness. His first use of his recovered faculty is not to utter a complaint, but a doxology: a proof that the cure had taken place in his soul also.

Luk 1:65. And fear came on all.Not a remark in anticipation of the history (de Wette), but the first immediate impression produced by what occurred at the birth and naming of the child. The Evangelist does not say that Zachariah uttered his song of praise on this eighth day. In the whole of Lukes previous history, as well as in other parts of Holy Scripture, fear has always been the first effect produced upon man by the consciousness that heavenly beings are entering into nearer and unusual intercourse with him (Luk 1:12; Luk 1:29; Luk 2:9). This fear, which now spread only through the hill-country of Juda, afterward filled the heart of all Jerusalem. It was undoubtedly kept up, as well as the expectation of some greater thing to follow, by the unusual manner in which the child John was brought up.

Luk 1:66. For the hand of the Lord was with him.An evident reference to the prophecy of the angel (Luk 1:15), and a summing up of the whole history of Johns childhood. With Lachmann and Tischendorf, we prefer the reading to of the Recepta. The question of surprise is thus modified, and the surprise indirectly expressed as constantly increasing.

Luk 1:67. And prophesied.This word, both here and in many other places, must not be understood in the sense of vaticinium edere, but of uttering inspired words of praise to God. The last prophecy concerning Christ before His birth, by the mouth of Zachariah, has the character, not of an oracle of Delphi, but of a psalm of David. It can scarcely be better described than in the words of Lange, Leben Jesu, ii. p. Luke 90: The song of praise now uttered by Zachariah, had so gradually and completely ripened in his soul, that he could never forget it in future. This song depicts the form and stature of his faith; it is the expression of the gospel, as his heart had received it. It is with a truly priestly intuition that Zachariah sees the reconciliation and transformation of the world in the advent of the Messiah. The coming Christ appears to him the true altar of salvation for His people, who henceforth, delivered from their enemies, shall perform true, real worship, celebrating the service of God in perpetual freedom. It is this that is his hearts delight as a priest. His hearts delight as a father is, that his son John shall be the herald of the Lord, to give the knowledge of His salvation, even to them who sit in darkness and the shadow of death.

Luk 1:68. For He hath visited and redeemed.Here, as also in Marys song, the aorist is most properly used to express the prophetic consciousness, to which the salvation, still partly hidden in the future, appears already present. In the eyes of Zachariah, all the benefits to be bestowed by the Messiah are summed up in the one word ; and this is the fruit of the gracious look, which God has just cast () upon Israel. Zachariah passes over from speaking of Israel only, in Luk 1:68, to describe these benefits as bestowed generally (Luk 1:79) on all those who sit in darkness and the shadow of death: a beautiful climax, and worthy of notice.

Luk 1:69. A horn of salvation.The well-known Biblical meaning of (1Sa 2:10; Psa 132:17, and elsewhere) must be here understood, and not the horns of helmets, nor the horns of the altar. A strong, powerful defender is pointed out; nor does Zachariah forget that this horn is to spring from Davids race, though it is remarkable how much less the Davidic element prevails in his song than in Marys.

Luk 1:70. As He spake by the mouth of His holy prophets.Zachariah is here taking up the golden thread which had dropped from Mary, Luk 1:55.

Luk 1:71. Salvation () from our enemies.Undoubtedly the political element was chiefly present to Zachariah. The priest is at the same time the patriot in the best sense of the term, deeply moved by the sight of Roman tyranny. But he chiefly prizes this political liberation as the means to a higher end, the reformation of divine worship: Luk 1:74-75.

Luk 1:72. The mercy promised to our fathers.The fulfilment of the promises concerning Messiah, is not only a matter of rejoicing for the present, and a source of hope for the future, but also a healing balm for past sorrows. The fathers had, for generations, wept over the decay of their nation, and were now living with God to look down from heaven upon the fulness of the time. Comp. Luk 20:37-38; Joh 8:56.

Luk 1:74. That He would grant unto us.We are not to understand here the matter of the oath, but the prpose for which God once swore it, and was now about to fulfil it. For the oath itself, see Gen 22:16-18.

Without fear.Not the fear of God, which is rather the Old Testament token of piety, but the fear of enemies, which had often made Israel incapable of serving the Lord with joy. How many times had the Macedonians, especially Antiochus Epiphanes, and the Romans, hindered the Jews in the exercise of their worship! (De Wette.)

Luk 1:75. In holiness and righteousness before Him. and are so far different, that the former refers more to piety considered in itself, the latter to piety with respect to God. [This expression sufficiently proves that the song of Zachariah looks by no means simply to the temporal greatness of the Messianic kingdom, but to the spiritual also.P. S.]

All the days of our life, or rather all our days.Both the number and weight of critical authorities justify us in expunging the words from the Greek text. Zachariah, then, is here speaking, not of the lives of individuals, but of the continuous national existence of highly favored Israel. Uninterrupted national prosperity, based upon true religion, is the ideal of his aspirations.

Luk 1:76. And also thou, O childZachariah, as a prophet of God, now begins to foretell the career of the last and greatest of the prophets. A striking proof of the prevalence of the theocratic over the paternal feeling in his song, is seen in the fact, that the Messiah is always placed in a more prominent position than His forerunner. Zachariah, however, at last, cannot forbear speaking of the latter, and with evident reference to Isa 40:3 and Malachi 4. He is to go before the face of the Lord (Jehovah), whose glory appears in the advent of the Messiah. The foundation of the salvation which he proclaims is forgiveness, and the conditio sine qua non of this forgiveness is the knowledge of salvation: comp. Heb 8:11-12.

Luk 1:78. The day-spring from on high.An emblematic allusion to Messiah and His salvation, again referring to Mal 4:2. There is a remarkable coincidence between the last Messianic prophecy of the Old Testament, and the very last before the incarnation of the Divine Word.

Luk 1:79. Those sitting in darkness and the shadow of death.The glance of the prophet here takes a far wider range than Israel. He beholds very many, deprived of the light of truth and life, sitting in darkness and the shadow of death, but sees in spirit the Sun of Righteousness rising upon them all: Isa 9:2; Isa 60:1.

To guide our feet.The end for which the day-spring should give light as this again was the end for which it visited our dark world. The hymn concludes with a boundless prospect into the still partly hidden future.

[Alford: Care must be taken, on the one hand, not to degrade the expression of this song of praise into mere anticipations of temporal prosperity, nor, on the other, to find in it (except in so far as they are involved in the inner and deeper sense of the words, unknown save to the Spirit who prompted them) the minute doctrinal distinctions of the writings of St. Paul. It is the expression of the aspirations and hopes of a pious Jew, waiting for the salvation of the Lord, finding that salvation brought near, and uttering his thankfulness in Old Testament language, with which he was familiar, and at the same time under prophetic influence of the Holy Spirit. That such a song should be inconsistent with dogmatic truth, is impossible: that it should unfold it minutely, is in the highest degree improbable.Augustine (Medit.): O blessed hymn of joy and praise! Divinely inspired by the Holy Ghost, and divinely pronounced by the venerable priest, and daily sung in the church of God; Oh, may thy words be often in my mouth, and the sweetness of them always in my heart! The expressions, thou usest, are the comfort of my life; and the subject, thou treatest of, the hope of all the world.P. S.]

Luk 1:80. And the child grew.A summary description of the twofold development of the youthful Nazarite, both in mind and body. Thirty years passed before the fear which arose at his birth (Luk 1:65), was replaced by the universal agitation caused by his powerful voice. It is certainly possible, but neither certain nor probable, that during his sojourn in the wilderness, he came in contact with the Essenes who dwelled in the neighborhood of the Dead Sea (Plinius: Hist. Nat. v. 17). [Comp. the similar conclusion on the physical and spiritual development of the child Jesus in Luk 2:40.P. S.]

DOCTRINAL AND ETHICAL

1. The new covenant is greeted, at its first appearance, with hymns of joyful praise. What a contrast to the fear and terror accompanying the introduction of the Old! These songs present a happy interfusion of the letter of the Old, with the spirit of the New Testament. That of Mary is more individual, that of Zachariah more national, in its character. The former is more nearly akin to Davids thanksgiving after the promise made to him, 2Sa 7:18; the latter, to his hymn of praise at Solomons anointing, 1Ki 1:48. It is worthy of remark, how entirely in the spirit of the Old Testament are the Messianic expectations expressed in both songs, and how pure and free they are from narrow and exclusively Jewish notions.

2. The three songs of Elisabeth, Mary, and Zachariah contain important contributions to the right understanding of their Christology. Each is thoroughly persuaded that the Messiah is to be the head of the prophetic brotherhood, the source of temporal as well as spiritual prosperity to Israel, the highest blessing to the world, the highest gift of grace, the supreme manifestation of the glory of God. We may easily disregard the absence of metaphysical speculations in the compositions of those whose views are so purely theocratic. Their hopes are just as material as might be expected from pious Israelites of their times, but at the same time so indefinite, that they could only belong to the period of the beginning of the sacred narrative. The relative want of originality in the song of Mary, which is full of reminiscences, offers a psychological proof of its authenticity. Such songs as these would never have been composed so many years after the appearance of Jesus. Indeed, they may be considered as representative of the state of Messianic expectation just before the rising of the Sun of Righteousness; and are, in tone, form, and spirit, much older than the apostolic preaching of Christs spiritual kingdom. At what other time could such lays have gushed forth, than just at that happy season, when the most exalted poetry became reality, and reality surpassed the ideal of poetry?

3. It is striking, that while it is said of both Elisabeth and Zachariah, before they uttered their songs, that they were filled with the Holy Spirit (Luk 1:41; Luk 1:46), the same is not said of Mary. The Spirit seems no longer to have come upon her, after the Old Testament manner, for a few moments, but to have dwelt in and acted upon her in the gospel manner. The royal spirit is. more expressed in her song; the priestly character, in that of Zachariah. In his, the Old Testament type, in hers the New, prevails.

4. The enthusiasm of faith attains its highest point just before the time of vision begins (Luk 10:23-24). It makes the aged Elisabeth young; transforms the youthful bride of the carpenter into the inspired prophetess of her future Son; renders the priest the herald who announces the coming of the forerunner; and even communicates its rapture to the child unborn. The dogmatizer has as little right to build upon this latter circumstance a doctrine of fides infantium (as Calovius, a strict Lutheran divine of the seventeenth century, did), and thus make the exception the rule, as the neologian has, to deride a phenomenon of a history, whose religious importance and world-wide influence he is utterly unable to appreciate. Comp. also Aristot. Hist. Anim. vii. 3, 4.

5. The song of Zachariah is a proof how much his spiritual life, and his insight into the divine plan of salvation, had increased, during the months of silence which succeeded his reception of the angelic message.
6. Theologians who deny the existence of Messianic prophecies so calledi.e., of special promises given by God Himself, with respect to the coming of Christshould take a lesson from Mary and Zachariah. In their view, God spake by the mouth of His holy prophets; spake for centuries past; spake to Abraham and to his seed, of the coming Christ; spake so, that all future ages should believe, and expect, that all that was yet unfulfilled, would surely come to pass in due season. We have here a complete outline of Old Testament Christology, to be remembered by the divines and preachers for all time to come.

[7. And (John) was in the deserts till the day of his manifestation unto Israel, Luk 1:80. Here we see combined the wisdom of temporary retirement (the truth underlying the monastic system), and the duty of public usefulness in society (which the system of Protestant ethics makes most prominent). The former is a preparation for the latter. Es bildet ein Talent sich in der Stille, sich ein Character in dem Strom der Welt (Goethe). On temporary retirement Bishop Horne (On the Life and Death of John the Baptist) remarks: He who desires to undertake the office of guiding others in the ways of wisdom and holiness, will best qualify himself for that purpose by first passing some time in a state of sequestration from the world; where anxious cares and delusive pleasures may not break in upon him, to dissipate his attention; where no skeptical nor sectarian spirit may blind his understanding, and nothing may obstruct the illumination from above; where every vicious inclination may be mortified through grace, by a prudent application of the proper means, and every fresh bud of virtue, sheltered from noxious blasts, may be gradually reared up into strength, beauty, and fragrance; where, in a word, he may grow and wax strong in spirit until the day of his showing unto Israel. Exo 3:1; Eze 1:1-3; Dan 9:3; Dan 9:23; Rev 1:9; Act 7:23. On the other hand, Milton (Areopagitica) justly censures the permanent monastic retirement of idleness or selfish piety in these words: I cannot praise a fugitive and cloistered virtue, unexercised and unbreathed, that never sallies out and sees her adversary, but slinks out of the race, where the immortal garland is to be run for, not without dust and heat. Assuredly, we bring not innocence into the world; we bring impurity much rather: that which purifies us is trial; and trial is by what is contrary.P. S.]

HOMILETICAL AND PRACTICAL

The silence of faith and the silence of unbelief contrasted in the cases of Mary and Zachariah.Meeting of Elisabeth and Mary, emblematic of that of the Old and New Covenant at their respective limits.Marys greeting a comfort to Elisabeth in her sorrow, at her husbands loss of speech.The Holy Spirit in the yet unborn John glorifying the Divine Word, before His birth in the flesh.The great hymn of praise of the dispensation of grace begun.Humility perplexed at the ineffable manifestations of grace.The blessing pronounced: 1. Upon her who first believed; 2. in her, upon all believers of the New Covenant.Faith leads to sight; sight to increase of faith.Marys song of praise: 1. The climax of all the hymns of the Old, 2. the beginning of all the hymns of the New, Covenant.Deep conviction of the reception of the highest favors combined with personal humility.The manifestation of righteous retribution combined with unlimited grace.All the perfections of God glorified in the gift of the Saviour: 1. Grace. 2. power, 3. holiness, 4. mercy, 5. justice, 6. faithfulness.The new day of salvation, the fruit of ancient promises.The fruit of faith in Christs salvation is joy; which is: 1. A thankful joy; 2. an humble joy; 3. a hopeful joy; 4. a God-glorifying joy.A heart devoted to God, the best psalter.Mary and Eve: Faith in Gods word the source of supreme joy; unbelief of Gods word the source of deepest sorrow.Mary, the Hannah of the New Testament, and, like her, despised, exalted, rejoicing.The coming of Jesus is: 1. The exaltation of the lowly; 2. the putting down of the mighty; 3. the satisfying of the hungry; 4. the leaving empty of those who regard themselves as spiritually rich.Gods faithfulness and Israels unfaithfulness.The mercy of God shown: 1. To Mary; 2. through Mary to Israel; 3. through Israel to the world.
The three months of Marys sojourn with Elisabeth, an emblem: 1. Of the communion of saints on earth; 2. of the intercourse of the blessed in heaven.The birth of John, a sign of Gods faithfulness and truth.The silence of Heaven at the birth of John, and the rejoicing of the angels at the birth of Jesus.The import of bestowing a name: 1. In the case of the forerunner; 2. generally.Every child a gift of God.The obedience of faith, in the case of Zachariah: 1. Tried, 2. shown, 3. rewarded.The Hallelujah of man succeeds the Ephatha of God.The report of God attentively received, at first awakens a just fear, and afterward drives away all fear.A question and answer at the birth of a child: 1. The natural question, What manner of child shall this be? 2. the satisfactory answer, The hand of the Lord will be with him.
The true father also a priest: the true priest filled with the Holy Spirit; the true fulness of the Holy Spirit manifested in words of praise to God.Redemption, a visit made by God to His people, by Heaven to earth.Novum Testamentum in Vetere latet, Vetus in Novo patet [St. Augustine].No national prosperity without the fear of God; no fear of God unaccompanied with beneficial effects upon national prosperity.Redemption, God remembering His God-forgetting people.The true service of God is a service without fear: 1. Without timid fear of man; 2. without slavish fear of God.No salvation without forgiveness of sins; no forgiveness of sins without knowledge of the truth; no knowledge of the truth without divine revelation; no divine revelation without divine mercy, grace, and faithfulness.The rising sun an emblem of Christ: 1. The darkness preceding both; 2. the light spread by both; 3. the warmth given by both; 4. the fruitfulness caused by both; 5. the joy with which both are hailed.Darkness and the shadow of death: 1. cast down, 2. enlightened, 3. dissipated.The Prince of Peace, the guide into the way of peace.

The threefold hymns of praise.Variety and oneness in the minds of those who here glorify the grace of God in Christ.Mary begins with what is individual, and ascends to what is general; Zachariah begins with what is general, and descends to what is individual; Elisabeth must precede, before Mary can follow.In the case of Zachariah, the silence of unbelief is exchanged for the song of praise; in that of Mary, the song of praise is exchanged for the silence and expectation of faith.All three sing on earth the first notes of a song which shall perfectly and eternally resound in heaven, the one song of an innumerable multitude of voices.
The hidden growth of one designed for a great work in the kingdom of God.Solitude the school of the second Elijah.The last silence of God, before the first words of the desert preacher.

Starke:Christians should not travel from sinful curiosity, but for some good purpose.The loving salutation of the children of God.When the heart is full, the mouth overflows.We may well be filled with grateful astonishment, that the Lord should come unto us in His incarnation, in His Supper, through His word, and through faith.As we believe, so it happens to us.Mary says, My Saviour: the is then a sinner, needing a Saviour like any other child of Adam.

Quesnel:The more God exalts an individual, the more should he humble himself.Langii Op. Bibl.:Pride of heart the greatest sin before God.Zeisius:Christians should give their children names which tend to edification.Brentii Op.:God makes the speaker dumb, and the dumb man to speak.Osiander:Hymns of praise, from sanctified hearts, are the most acceptable sacrifice to God.Compare Luthers exposition of the Magnificat, for Prince John Frederick of Saxony (Werke, vii. 12201317), wherein he well says: It is the nature of God to make something out of nothing; therefore, when any one is nothing, God may yet make something of him.

Heubner:The faith of the less (Elisabeth) may strengthen the stronger (Mary).Mary the happiest of all mothers.Religion the foundation of true friendship.Pious mothers a blessing to the whole race of man.The Spirit must open a mans lips, or he is spiritually dumb.John a guide into the way of peace, because a guide to Christ.God carries on His work in secret.Mature preparation for public work, especially for the work of the preacher.

Arndt:Marys visit to Elisabeth: 1. How it strengthens her faith; 2. how it called forth her praise.

Palmer:To the art of praising God (Luk 1:46-55) belong: 1. A clear eye to estimate the works of God; 2. a joyful heart to rejoice in them; 3. a loosened tongue to express this joy aright. (The first might also be exemplified in Elisabeth, the second in Mary, the third in Zachariah, and thus the theme and parts be applied to the whole pericope, Luk 1:39-80.)

Schroter (in a baptismal sermon on Luk 1:66):In what sense was this question asked? How ought it to be asked?F. W. Krummacher:The dayspring from on high.The festival at Hebron.The Benedictus of Zachariah. (Adventsbuch, Bielefeld, 1847, pp. 140172.)

Footnotes:

[24]Luk 1:41.Better: And it came to pass, as Elisabeth that the babe So the Revised N. T. of the Am. B. U. The best authorities place . after ., while the Elzevir text reads: . . (an intentional transposition).

[25]Luk 1:43.This is the shortest rendering of , sc. , and preferable to what would be otherwise more in keeping with the modern usus loquendi: How hath this happened to me. Comp. the Vulgate: Unde hoc mihi; Luther and van Oosterzee: Woher (kommt) mir das.

[26]Luk 1:44.An immaterial difference in the order of words in the Greek text. Griesbach, Scholz, Tischendorf read: to , for the text. rec.: . . The latter is supported by B., C., D., F., L., and Cod. Sin., and should be retained with Lachmann, Alford, and Meyer.

[27]Luk 1:45.There is a difference of opinion as to the meaning of . Van Oosterzee agrees with Luther, the old Latin and the English Versions, and translates: denn. See his Exegetical Note. But Grotius, Bengel, de Wette, Ewald, Meyer, etc., render it that, making it depend upon , as in Act 27:25 : . I prefer the latter, because the supernatural conception foretold by the angel, Luk 1:31; Luk 1:35, had then already taken place.

[28]Luk 1:48. , the lowliness, humility, humble condition of his handmaid. refers not to the humility of mind, but the humility of station or external condition. Luther and van Oosterzee: Niedrigkeit.

[29]Luk 1:50.Better with the Latin Vulgate, Luther, van Oosterzee, the Revised N. T. of the Am. B. U., etc.: His mercy is from generation to generation, to them that fear Him, (or with the older MSS.: , or with Cod. Sin.: , which corresponds literally to the Hebrew , and is preferable to the other readings) . The C. V. favors the connection of from generation to generation with instead of .

[30]Luk 1:55.The clause: As He spake to our Fathers, should be inclosed in parenthesis, and the punctuation changed thus: In remembrance of His mercy (as He spake to our fathers) to Abraham, etc. For and belong together; while the E. V. connects to Abraham with spake, which is inadmissible in the Greek ( , not ); comp. Psa 98:3 and Mic 7:20, to which our passage alludes. In any case the words for ever must be connected, not with spake, nor with seed, but with in remembrance of his mercy, and should therefore be separated from seed by a comma.

[31]Luk 1:55.The Codd. are divided between and . Lachmann, Tischendorf, Meyer, and Tregelles adopt the former.

[32]Luk 1:66. (quid igitur) ; The force of the ratiocinative should not be lost; it refers to the peculiar circumstances and auspices of the birth of John; comp. Luk 8:25; Act 12:18, where the is likewise overlooked in the E. V.

[33]Luk 1:66.The Sin. and Vatic. MSS. and other ancient authorities read , etenim, denn auch; while the Elzevir text omits , which could easily be missed by a transcriber on account of the following . The words: For the hand of the Lord was with him, are a remark of Luke in justification of the preceding question of astonishment, as if to say: The people had good reason to expect great things from such a child.

[34]Luk 1:68. is the literal version of the Hebrew , Psa 72:18; Psa 106:48 (see Septuag.). The sentence: the God of Israel, is explanatory and should be separated by a comma, and the article retained (with Norton, Kendrick, Sharpe, Wakefield, Campbell, Whiting, the N. T. of Am. B. U., and the German versions).

[35]Luk 1:70. () . The second after in the text. rec. is omitted in Codd. Sin., B., L., etc., and by Tregelles and Alford, but retained by Lachmann and Tischendorf (ed. septima), and defended by Meyer. is not to be understood here in the absolute sense, ab orbe condilo, as the E. V. implies (also Calov: imo per os Adami), but relatively, like the Hebrew . Comp. , Gen 6:4 (where the E. V. renders: of old); Psa 25:6 (likewise: of old). Meyer (and Alford) quotes Longin. Luke 34: . Luther translates the word: vor Zeiten; van Oosterzee: vor Jahrhunderten; Stier better: von Alters her; Ewald: seiner heiligen uralten Propheten; Norton: from the beginning; Kendrick, Whiting, the N. T. of the Am. B. U.: of old.

[36]Luk 1:71., etc., is anaphora and further explanation of , a horn of salvation, Luk 1:69, i.e., a mighty, strong salvation; horn being a metaphorical expression with reference, not to the horns of the altar, which served as an asylum merely (1Ki 1:50; 1Ki 2:28 ff.), but to horned beasts, which are weak and defenceless without, but strong and formidable with, their horns; comp. the Hebrew , 1Sa 2:10; Psa 89:18, etc.

[37]Luk 1:75.The true reading of the oldest authorities, including Cod. Sin., is: (without of the Elzevir text), all our days.

[38]Luk 1:76.The oldest reading, confirmed by Cod. Sin., is: , instead of . Meyer: ward gewhnlich von den unfeinen Abschreibern verstmmelt.

[39]Luk 1:77.Van Oosterzee: Erkenntniss des Heils zu geben [bestehend] in Vergebung ihrer Snden. belongs not to alone, but to ; that they might know that Messianic salvation comes in and through the remission of their sins. Alford: The remission of sin is the first opening for the : see Luk 3:7. The preposition has its literal meaning, in. There should be no comma after people.P. S.]

[40][Christ did not rebuke the woman for this exclamation, but foreseeing the future excesses of Mariolatry, He significantly replied, Luk 1:28 : Yea rather ( is both confirming and correcting = utique and imo vero), blessed are they that hear the word of God and keep it.P. S.]

[41][Every thing transient is only a parable. From the Conclusion of the second part of Goethes Faust.P. S.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

(39) And Mary arose in those days, and went into the hill country with haste, into a city of Juda; (40) And entered into the house of Zacharias, and saluted Elisabeth. (41) And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: (42) And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. (43) And whence is this to me, that the mother of my Lord should come to me? (44) For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. (45) And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. (46) And Mary said, My soul doth magnify the Lord, (47) And my spirit hath rejoiced in God my Saviour. (48) For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. (49) For he that is mighty hath done to me great things: and holy is his name. (50) And his mercy is on them that fear him, from generation to generation. (51) He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts. (52) He hath put down the mighty from their seats, and exalted them of low degree. (53) He hath filled the hungry with good things, and the rich he hath sent empty away. (54) He hath holpen his servant Israel, in remembrance of his mercy; (55) As he spake to our fathers, to Abraham and to his seed, forever. (56) And Mary abode with her about three months, and returned to her own house.

Many very beautiful, and highly interesting things, arise before our view, in those scriptures; but I must study shortness. The babe leaping in the womb of Elizabeth, was certainly more than the ordinary effects of natural causes. In the after circumstances of the Baptist’s life, everything testified to the sanctification of the man, as the forerunner of his Lord. Hence therefore, as if moved by a divine impulse, at the approach of Christ, though not manifested openly, the babe leaped in the womb for joy. Let the Reader recollect, what the angel said of John, Luk 1:15 . And I cannot but request the Reader to observe with me, that the salutation Elizabeth gave to Mary, was in the same words as the angel saluted the Virgin with; Blessed art thou among women. But the thing is explained, for we are told, that Elizabeth was filled with the Holy Ghost. And let not the Reader forget Elizabeth’s testimony concerning Him, of whom she spake, when she said, and blessed be the fruit of thy womb! neither the source from whence she said it, being filled with the Holy Ghost. So then, here is God the Holy Ghost, by the mouth of Elizabeth, confirming the whole word of Scripture, to the testimony of the Godhead, and Manhood of Christ; that He is the blessing of Jehovah, to the Church: Men shall be blessed in him; and all nations shall call him blessed. Psa 72:17-19 .

The song of Mary is full of the breathings of a soul under the influence of the Holy Ghost. How blessedly she speaks of God her Savior; evidently shewing, that she had a perfect apprehension of what the Prophets had taught, concerning the miraculous conception; and therefore knew, that the child then in her womb was, in one and the same moment, her Son and her Savior! And how blessedly she speaks of the low estate, both in the temporal poverty of her father’s house, and the spiritual reduced estate, by reason of sin, to the whole race of Adam. And the personal dignity to which she, a poor, young, and humble Virgin, was exalted. He that is mighty (said she) hath done to me great things. Great indeed, and, until that period, never heard of before; and never to be again wrought in the earth. And how beautifully she ends her hymn of praise, in singing the sure deliverance of the Church, by this stupendous event. H e hath holpen (said she) his servant Israel: meaning, He hath redeemed the Church of God, in the Israel of God, his chosen; thus confirming the Covenant made with Abraham, that in his seed should all the families of the earth be blessed. Gen 12:3 . with Gal 3:16 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

39 And Mary arose in those days, and went into the hill country with haste, into a city of Juda;

Ver. 39. Into the hill country ] Of Judea, southward of Jerusalem, into the city of Hebron, Jos 21:9 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

39 56. ] VISITATION OF ELISABETH BY MARY.

Fuente: Henry Alford’s Greek Testament

39. ] The situation of Elisabeth was not before this known to Mary; and on the intelligence of it from the angel, she arose and went to congratulate her kinswoman.

But before this the events related in Mat 1:18-25 had happened.

Mary being betrothed to Joseph, had no communications with him, except through the pronub ; who, on the first indications of her pregnancy, represented it to him. This would not take longer time than the expression . . might include possibly three or four weeks. Then happened Mat 1:19-20 ; and immediately Joseph took her home. As a betrothed virgin she could not travel; but now immediately, and perhaps for the very reason of the circumstances under which Joseph had taken her home, she visits Elisabeth, remaining with her about three months, Luk 1:56 . So that we have, five months, during which Elisabeth hid herself, + the sixth month, during which takes place the Annunciation, the discovery of Mary’s pregnancy, her taking home by Joseph, + three months visit of Mary = nine months, nearly her full time: see Luk 1:57 .

may possibly mean “ the city of Juttah ,” which ( Jos 21:16 ) was given, together with Hebron (in the hill country of Juda: ib. Jos 21:11 ), and other neighbouring cities, to the children of Aaron the priest.

But it may also mean ‘a city of Judah;’ and this is perhaps more likely, as no place of residence is mentioned for Zacharias in Luk 1:23 , and one would hardly be introduced so abruptly here. See for thus used, Mat 2:6 ; Jos 21:11 .

It is not Jerusalem; for that would hardly have been described as in the hill country; and from Luk 1:23 ; Luk 1:65 , the Evangelist clearly indicates some other place than Jerusalem as the residence of the parents of John.

Fuente: Henry Alford’s Greek Testament

Luk 1:39-45 . Mary visits Elizabeth .

Fuente: The Expositors Greek Testament by Robertson

Luk 1:39 . . . in these (not those = , A. V [9] ) days = at the time of the angelic visit. : no time lost, a most natural visit from one woman with a high hope, to another, a friend, in a similar state of mind. ( , again Luk 1:65 ): into the hill country, referring to the southern hill country of Judah, Benjamin and Ephraim. Galilee had a hill country too. The expression has been supposed to point to the origin of Lk.’s document in Judaea (Hillmann). , to a city of Judah, not particularly named. Reland ( Palaestina ) conjectures that we should read Jutta , the name of a priestly city mentioned twice in Joshua (Jos 15:55 , Luk 21:16 ).

[9] Authorised Version.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Luk 1:39-45

39Now at this time Mary arose and went in a hurry to the hill country, to a city of Judah, 40and entered the house of Zacharias and greeted Elizabeth. 41When Elizabeth heard Mary’s greeting, the baby leaped in her womb; and Elizabeth was filled with the Holy Spirit. 42And she cried out with a loud voice and said, “Blessed are you among women, and blessed is the fruit of your womb! 43And how has it happened to me, that the mother of my Lord would come to me? 44For behold, when the sound of your greeting reached my ears, the baby leaped in my womb for joy. 45And blessed is she who believed that there would be a fulfillment of what had been spoken to her by the Lord.”

Luk 1:39 Zacharias and Elizabeth did not live in Jerusalem, but close by.

Luk 1:41 “baby leaped in my womb” This is not unusual for the sixth month of pregnancy, but the timing is miraculous! The eye of faith saw great meaning in a common occurrence. The rabbis asserted that the unborn child could respond to spiritual things (cf. Gen 25:22). John, who was conceived with God’s help, was in the presence of Jesus (both yet unborn).

“filled with the Holy Spirit” Notice that this phrase (so common in Acts) occurs here in a pre-Pentecostal setting. However, Elizabeth’s resulting prophetic insight is far-reaching and obviously supernatural.

Luk 1:42 “‘Blessed. . .blessed” These are both exclamatory forms (Hebrew and Aramaic), like Psa 1:1 (no verbs). These are also both perfect passive participles. Mary is blessed for a divine purpose. The world is blessed because of her child (cf. Gen 3:15).

Luk 1:43 “my Lord” Elizabeth is using the theologically significant term “Lord” (cf. Exo 3:14; Psa 110:1) to refer to the unborn Messiah (cf. Luk 2:14). The filling of the Spirit has clearly opened her eyes as He did for Simeon in Luk 2:26; for Anna in Luk 2:36-38; for Nathanael in Joh 1:49; and for Peter in Mat 16:16.

Elizabeth uses the same Greek term, “Lord,” of YHWH in Luk 1:45-47 (by means of His messenger angel). In later Jewish worship the Jews were nervous of pronouncing the covenant name for God, YHWH, so they substituted the Hebrew term Adon (husband, owner, master, lord) for it in their reading of Scripture. This in turn affected later translations like the English ones, which use Lord for YHWH and Lord for Adon (cf. Psa 110:1). See Special Topic at Luk 1:68.

Luk 1:45 “blessed” This is a different Greek word for blessed (makaria) than Luk 1:42 (twice), which is euloge. The term in Luk 1:42 is used only of God (once of Mary in Luk 1:42), while the term in Luk 1:45 is used of humans (cf. Luk 6:20-23; Mat 5:3-11).

“is she who believed” This seems to be a purposeful comparison with Zacharias’ expressed doubts and resulting dumbness. However, it could also function as a way to denote the evangelistic purpose of all the Gospels (cf. Joh 20:30-31). Luke wants his Gentile readers/hearers to also exercise faith in God’s word and promises!

SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament ()

SPECIAL TOPIC: Faith, Believe, or Trust (Pistis [noun], Pisteu, [verb], Pistos [adjective])

“that there would be a fulfillment” This is the Greek term teleisis, which means “completion” or “accomplishment.” Mary believed God’s word to her. This is the key to the biblical concept of faith. Throughout the OT God spoke to human beings. Those who would be believers must believe! They must respond to God’s word by yielding to His will and purpose. Many surely fit this “faith” category (cf. Hebrews 11).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

39-56.] VISITATION OF ELISABETH BY MARY.

Fuente: The Greek Testament

Luk 1:39-41. And Mary arose in those days, and went into the hill country with haste, into a city of Juda; and entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:

We do not read that Mary was filled with the Holy Ghost, possibly because she was always in that condition, living very near to God in hallowed fellowship. Some of us have occasional fillings with the Holy Spirit, but blessed are they who dwell in him, having been baptized into him, and enjoying continual nearness to God as the blessed result.

Luk 1:42-43. And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me?

Those who are most holy are most humble; you will always find those two things go together. Elisabeth was the older woman, but, inasmuch as Mary was more highly favored than she was, she asked, Whence is this to me, that the mother of my Lord should some to me? Genuine Christians do not exalt themselves above their fellow-believers, but they have a self-depreciatory spirit, and each one esteems others better than himself.

Luk 1:44-45. For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.

What a benediction that is! If any of us truly believe Gods Word, we are blessed from that very fact, for Gods promise never misses its due performance. Men find it convenient to forget their promises, but God never forgets; he takes as much delight in keeping his promise as he does in making it.

Luk 1:46. And Mary said,

We do not read that she spoke with a loud voice. Occasionally, the visitation of the Spirit causes excitement. Thus, Elisabeth spoke with a loud voice; but Mary, though full of a rapturous joy, spoke calmly and quietly, in a royal tone of holy calm. Mary said,

Luk 1:46. My soul doth magnify the Lord,

She was weary, for she had come a long journey, but she was like Abrahams servant, who said, I will not eat, until I have told mine errand. So Mary will not eat until she has sung the praises of her God: My soul doth magnify the Lord,

Luk 1:47-48. And my spirit hath rejoiced in God my Saviour. For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.

Some have done so to the grief of genuine Christians, for they have apostatized from the faith, and made Mary into a kind of goddess, and, therefore, Protestant Christians have gone to the other extreme, and have not always given to her the respect which is due to her.

Luk 1:49-50. For he that is mighty hath done to me great things; and holy is his name. And his mercy is on them that fear him from generation to generation.

Notice how Mary quotes Scripture. Her mind seems to have been saturated with the Word of God, as though she had learned the books of Scripture through, and had them by heart in more senses than one; and it is significant that, though the Holy Spirit was speaking by her, yet even he quoted the older Scriptures in preference to uttering new sentences. What honour he put upon the Old Testament by so continually quoting it in the New Testament, even as the Lord Jesus also did. Let us, too, prize every part of Gods Word, let us lie asoak in it till we are saturated with Scriptural expressions; we cannot find any better ones, for there are none.

Luk 1:51-53. He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty away.

Marys song reminds us of the song of Hannah, yet there is a different tone in it. Hannahs has more of exultation over enemies cast down, but Marys is more becoming to the new dispensation as Hannahs was to the old. There is a gentle quietness of tone about the Magnificat all through, yet even Mary cannot help rejoicing that the Lord hath filled the hungry with good things; and the rich he hath sent empty away.

Luk 1:54-56. He hath holpen his servant Israel, in remembrance of his mercy; As he spake to our fathers, to Abraham, and to his seed for ever. And Mary abode with her about three months, and returned to her own house.

Wondrous as her future was to be, she would not neglect the duties of her home. When any of you are privileged to share high spiritual enjoyments, mind that you always return to your own home not unfitted for your domestic duties. We read that David, after he had danced before the ark, is returned to bless his household. We must never set up Gods altar in opposition to the lawful duties of our home. The two together will make us strong for service, and enable us to glorify the name of the Lord.

Fuente: Spurgeon’s Verse Expositions of the Bible

Luk 1:39. , having arisen) The angel had given her the suggestion [occasion] which led her to go, Luk 1:36.-[ , in those days) of the sixth month, Luk 1:26; Luk 1:36.-V. g.]- ) , and its derivatives and compounds, often in the LXX. denote haste, .- , to a city of Juda) Luke does not specify the name of this city of the priests in the hill country, but from Jos 21:11, we know it was Hebron; but he specifically sets down the name of the tribe, Juda. Here then it was, we may, not without good reason, conjecture, that the conception of Jesus Christ took place. [The haste of the holy virgin, just now noticed, is in consonance with this view.-Harm. p. 42.] Comp. Kohlreiff. in Jes. 30; and concerning the nativity of Jesus Christ in the land of Canaan, p. 96. Moreover, there were most remarkable motions and emotions in Elisabeth, and her infant in the womb, and in Mary, Luk 1:41-42 : also the particle , for, in Luk 1:44, has an altogether peculiar weight, expressing the reason why, at this particular point of time, Elisabeth first proclaims Mary to be the mother of her Lord [Luk 1:43]. Of so great moment, in truth, is the conception, that, if it had happened at Nazareth, He would have been called a Nazarene for that reason, rather than on account of His parents dwelling there. But this fact of their dwelling there is given as the one and only cause of that surname which He bore [ch. Luk 4:16; Luk 4:24]. As it is, the Lord, both with reference to His mother and progenitors, and with reference to the places alike where He was conceived as well as born, was sprung from Juda.

Fuente: Gnomon of the New Testament

Luk 1:39-56

3. THE V ISIT OF MARY TO ELISABETH

Luk 1:39-56

39, 40 And Mary arose in these days and went-It seems that Mary did not delay; since the angel had informed her with respect to Elisabeth, she “arose” and went “with haste”; we do not know the significance of “these days” as to the definite time. Some think that Joseph had been informed of Mary’s condition before her visit to Elisabeth, which might have happened in three or four weeks from the time of her pregnancy; since a betrothed virgin could not travel, whereas, after Joseph had taken her home (Mat 1:24), she could with propriety visit her kinswoman as here related. Others think that Joseph did not discover Mary’s condition until the fourth or fifth month of her pregnancy, and therefore her visit to Elisabeth was before Joseph discovered her condition. It seems that it was the sixth month after Elisabeth’s conception that the annunciation took place, and as Mary stayed with Elisabeth about three months (verse 56), after which time, as is evident from verse 57, John was born, Mary must have left Nazareth almost immediately after the visit of the angel, and no space is therefore found for the three or four weeks, which some think intervened before she left Nazareth for the hill country.That she left very soon after the annunciation is evident also from the haste with which she prosecuted her journey. When she arrived in the hill country of Judea she entered “into the house of Zacharias and saluted Elisabeth.” There were various forms of salutations among the ancient Hebrews, such as “be thou blessed of Jehovah,” “the blessings of Jehovah be upon thee,” “may God be with thee,” “may peace be yours.” (Jdg 19:20; Rth 2:4; 1Sa 25:26; 2Sa 20:9.) We do not know which salutation Mary used.

41-45 And it came to pass, when Elisabeth heard-When Elisabeth heard the salutation spoken by Mary, “the babe leaped in her womb”; such a movement often accompanies sudden excitement, yet the reference to it by Luke, and the words of Elisabeth, show that it was to be attributed to a secret and powerful spiritual influence. The verb in the Greek is used to denote the leaping and frisking for joy of young animals, and denotes here something more than the natural movements of the unborn child; this gives weight to the words she uttered in reply to Mary’s salutation. “Elisabeth was filled with the Holy Spirit,” which shows that her words were inspired, and gives the cause of the sudden motion mentioned; as a pious and just woman, she expressed her joy at the great favor which was done to her youthful kinswoman, and prophesied concerning her. So far as the record shows Mary had only saluted her and had as yet told her nothing; hence Elisabeth learned of Mary’s condition by inspiration.

and she lifted up her voice with a loud cry,-Here follows the inspired utterances of Elisabeth. “Lifted up her voice with a loud cry” shows that she was excited to great transport of mind by the Holy Spirit with which she was filled. She began her utterance by saying, “Blessed art thou among women”; this was not an ordinary salutation, but one in the very words employed by the angel Gabriel (verse 28), of whose appearance to Mary Elisabeth was probably yet ignorant; it was a salutation prompted by the Holy Spirit and was calculated to encourage Mary in her condition. Furthermore she said: “Blessed is the fruit of thy womb.” Here again Elisabeth must have been enlightened by the influence of the Holy Spirit, for she had no knowledge as yet of Mary’s conception; by the Holy Spirit Elisabeth blessed Mary and her unborn child. Some think that this implies nothing but the superiority of the age of Elisabeth over Mary; however, it must imply much else. It was natural for the age of Elisabeth to bless her young friend.

And whence is this to me,-Here Elisabeth uses the language of humility she expressed her wonder that she had been considered worthy of such a visit from Mary; she inquired: “Whence is this to me, that the mother of my Lord should come unto me?” This seems to be the first one to speak of Jesus as “my Lord”; later it became a common title among the disciples of Jesus. Such utterances made of an unborn child can be attributed only to the inspiration of the Holy Spirit, and were the words spoken by Elisabeth who was filled with the Spirit. Elisabeth reveals to Mary that, “when the voice of thy salutation came into mine ears, the babe leaped in my womb for joy.” This explains why Elisabeth knew that Mary was to be the mother of the long-expected Messiah. While this knowledge of Elisabeth was the result of divine revelation she, under the influence of the Spirit, refers to it as the effect that Mary’s salutation had upon her unborn child.

And blessed is she that believed;-Elisabeth, by inspiration, recognized that Mary had from the first believed, and was unlike Zacharias, who at that time was still smitten with dumbness. Her language passes from the second to the third person, and must be looked upon in the light of a prayer or invocation of blessings upon Mary. Still speaking by the Holy Spirit, Elisabeth declares that “there shall be a fulfillment of the things which have been spoken to her from the Lord.” There is no evidence that Mary had as yet revealed to Elisabeth anything, and Elisabeth was still under the influence of the Holy Spirit when she uttered these unusual words; the expression, although in form indefinite, is designed to apply directly to Mary. Elisabeth recognizes that what the angel had spoken to Mary was “from the Lord.”

46-56 And Mary said, My soul doth magnify the Lord,- Mary is now filled with the Holy Spirit and breaks forth into expressions of joy and thankfulness; she may not have understood the full import of her words, yet they are very significant. These verses comprise most of the recorded words of Mary; we have but few recorded words of the mother of Jesus -more of them here than anywhere else. They remind one of the ancient song of Hannah under similar circumstances. (1Sa 2:1-10.) They breathe the most delightful recognition of God’s great mercy, his condescension to their humble estate, his often manifested law of moral administration to exalt the lowly and to abase the proud. Here is a celebration of his glorious fulfillment of a long extant promise to Israel of the Messiah. This speech of Mary’s is put in the structure of Hebrew poetry.

my spirit hath rejoiced in God-Mary rejoiced in the fact that she was elevated from a state of earthly obscurity, but her deepest joy was in the fact that she was to bring the promised Messiah into the world. Verses 48 and 49 show the ground of Mary’s praise; God had looked upon her favorably and had made her the mother of our Lord; she regarded the blessings of the Messiah’s advent as reaching to the end of time; she gave utterance to great spiritual truths respecting the true glory of the Messiah’s reign. She passes to a general song of praise; rising above personal blessings and losing sight of them in the divine glory and goodness of God which are revealed to her at this time.

He hath given help to Israel his servant,-In this song of praise Mary is enabled by the Holy Spirit to look back and see all the good things that Jehovah had done for Israel; she was permitted to view the future and the blessings which should come to the world through this Messiah. The language of praise and grateful remembrance of the divine help in behalf of the poor and humble now assumes a more comprehensive and general form. Jehovah had extended mercy as he had spoken unto “our fathers” and “toward Abraham and his seed for ever.” God’s covenant of mercy was not only made with the patriarchs, but declared to them in words of the strongest import, and confirmed with an oath. All the promises that God had made to Israel were now focusing on the babe that she would bring into the world.

Fuente: Old and New Testaments Restoration Commentary

the Song of the Virgin Mother

Luk 1:39-56

Zacharias lived in a Levitical city in the hill country of Judah. The narrative evidently implies that there had been no previous communication between the two women of what had happened. In their greeting both were led and taught of the Spirit.

Evidently Mary was living in close familiarity with the Scriptures. Often she had been deeply moved by their radiant promises, and had pleaded that God would at last help His people and send the Savior. Now that this blessing had come to her, she voiced her thanks, not only under the express inspiration of the Holy Spirit, but in the familiar expressions of Scripture. No others would have sufficed. Compare Hannahs song of praise, under similar circumstances, 1Sa 2:1-10. This song is called the Magnificat, that being the first word in the Latin version. Wonder and praise, humility and exultation, adoration and congratulation-these colors chase one another in the heart of this jewel.

Fuente: F.B. Meyer’s Through the Bible Commentary

The Magnificat — Luk 1:39-56

And Mary arose in those days, and went into the hill country with haste, into a city of Juda; and entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: and she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. And Mary said, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. For He hath regarded the low estate of His handmaiden: for, behold, from henceforth all generations shall call me blessed. For He that is mighty hath done to me great things; and holy is His name. And His mercy is on them that fear Him from generation to generation. He hath showed strength with His arm; He hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich He hath sent empty away. He hath holpen His servant Israel, in remembrance of His mercy; as He spake to our fathers, to Abraham, and to his seed for ever. And Mary abode with her about three months, and returned to her own house- Luk 1:39-56.

We can well understand the emotions that would fill the heart of the blessed Virgin Mary after this interview with the angel. When she knew within herself that the angels words were in course of fulfilment, she must have been greatly moved as she meditated on the marvelous mystery which had been revealed to her. She-an unmarried young woman who had lived a life of perfect physical purity-to become the mother of a child! How would she ever be able to explain things to those of her acquaintance who would naturally question the story she had to tell of the angels visit and the message he brought. Perhaps it was such thoughts as these that led Mary to go up into the hill country with haste, into a city of Juda, and there visit her cousin Elisabeth; for although Elisabeths circumstances were altogether different from those of Mary, still the supernatural entered into her condition too; and we can well believe that the elder woman would have much to say to the younger woman that would be a comfort and help to her. In fact, Elisabeths first words of greeting must have thrilled the soul of Mary and confirmed the angels words, as Elisabeth exclaimed, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? Here was absolute faith, not only in the purity of Mary but also in the words of Gabriel, that the mysterious child to be born would be none other than God manifested in the flesh. Just imagine how cheered Mary must have been by such a greeting. Then as Elisabeth went on to express her further approval and to pronounce a blessing upon her young cousin because she had believed the word of the Lord, there must have been double assurance, for, apparently, she had not said one word to Elisabeth concerning her condition before the elder woman exclaimed there should be a performance of those things which were told her from the Lord.

When at last Mary opened her mouth, it was to praise the Lord in a beautiful psalm which compares favorably with any of those written by divine inspiration by David, the sweet Psalmist of Israel. Unquestionably, Mary herself was inspired to utter these words. They are of great value to us, not only because of their poetic beauty and their high devotional character, but also because they give us to know on what Mary, herself, rested for her own salvation. Romanists may declare that she was born without inbred sin and therefore did not need a Redeemer, but she herself says, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. Notice those last three words, God my Saviour!

Mary, then, lovely as she was; beautiful in character, perhaps beyond any other young woman of her day, yet realized that in herself she was a sinner who needed a Saviour, and she found that Saviour in God Himself. She took no credit to herself for any extraordinary righteousness that lifted her above other people, but she went on to acknowledge, He hath regarded the low estate of His handmaiden. Realizing that everything was of grace, she could rejoice in the loving-kindness shown her.

It is well that we Protestant Christians should note carefully her next words: Behold, from henceforth all generations shall call me blessed. Because, in the Roman Church, Mary is given a place far beyond any that is accorded to her in the Word of God, we are inclined to fear that we might honor her too much if we speak of her as the Blessed Virgin. We have warrant for calling her blessed in her own words as here given. She was indeed marvelously blessed above all other women and we need not fear to acknowledge it. Since our Lord Himself chose Mary to be the means whereby He came into the world as a little Babe, why should we hesitate for a moment to speak of her as the Blessed Virgin?

She attributes everything to the goodness of God as she exclaims, For He that is mighty hath done to me great things; and holy is His name. She shows an understanding of God Himself far beyond her years or her station in life. It is evident that she had been divinely taught, and that to a very remarkable degree. Her last words indicate that she had often meditated on the lowly condition of her people and the oppression that they were enduring, and she recognized in her unborn child the promised Messiah who was to deliver Israel from their afflictions and visit with judgment their Gentile oppressors. Note her words: He hath showed strength with His arm; He hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. Had things been normal in Israel, her home would have been a palace instead of a peasants cottage; Joseph, her betrothed, would have been recognized as a prince of Davids royal house, and would not have had to earn his living as a carpenter; but how wonderfully God has exalted the lowly in bringing them into this blessed and remarkable relationship with Himself.

A divine principle is expressed in Luk 1:53, that runs throughout all Scripture and characterizes Gods dealings with men in all dispensations, He hath filled the hungry with good things; and the rich He hath sent empty away. The trouble with men generally is that they do not realize their need; they are not aware of their lost condition, and so, they do not turn to God for deliverance. They attempt to feed their souls with the husks of this world, and have not yet learned how futile is such an effort, and how impossible it is to satisfy a soul made for eternity with temporal things; and, because of their fancied wealth, they turn away from eternal riches and continue in their sins. Just as men recognize their need; as soon as they begin to hunger and thirst after righteousness; as soon as they recognize their spiritual poverty-as soon as they realize all this, they find in God One who meets every need. May we not well cherish in our hearts the blessing that belongs to the poor in spirit: that is, to those who have no spiritual assets in which to trust, but who come to God as poverty-stricken sinners to receive of the bounty which He delights to bestow. Scripture speaks of His riches in four different ways: we read of the riches of His mercy, the riches of His grace, the riches of His love, and the riches of His glory. All these are for those who come to Him acknowledging their poverty and need, and who are ready to receive at His hand the bounty which He delights to bestow.

The spirit of prophecy enables one to speak of the things which are not as though they are; and in the closing verses of the Magnificat, Mary does this very thing. She already sees by faith the fulfilment of all Gods promises in connection with the restoration of Israel, and their further blessing in the kingdom promised by the prophets. She exclaims, He hath holpen His servant Israel, in remembrance of His mercy. And He spake to our fathers, to Abraham, and to his seed for ever. There is something beautiful and sublime about the way in which this lovely young woman lays hold of the promises of God and counts on Him to fulfil them to the letter. May the same faith and comfort be ours!

We are told that for three months Mary abode with her cousin Elisabeth, and then returned to her own home in Nazareth. This was before the birth of John the Baptist, so she was not with Elisabeth when that event took place. Nazareth was in the northern part of the land of Palestine, and the prophet Micah had declared that Jesus was to be born in Bethlehem. It might seem as though there were little likelihood that this prophecy would be fulfilled, but we shall see later how God wrought in order to bring it about.

Fuente: Commentaries on the New Testament and Prophets

Chapter 8

A Visit To The Hill Country

When I was a boy, there was one delightful ray of sunshine in my dark life, one thing which was always sure to give me a season of pure pleasure and happiness. At least once a year, I would get to go for a week or more to the mountains to visit my dads family. My grandmother, great aunt, and my aunts and uncles were always a pleasure to be around. I remember dreaming, with delightful anticipation, about going to the hills of Spruce Pine, North Carolina. The happiest days of my childhood were spent in the hills.

In these verses the Spirit of God takes us with Mary to the hill country of Judah. She went there to visit her aging cousin Elisabeth. What a pleasurable, instructive and spiritually beneficial visit it was.

A Beneficial Communion

And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb (Luk 1:39-42).

Here we see Mary and Elisabeth, a young virgin and an elderly mother in Israel, walking together in delightful, blessed fellowship and communion. They were cousins, but their fellowship was much more and much, much sweeter and beneficial than the companionship of family. Their fellowship with one another was the fellowship of faith. Their communion was the communion of grace.

When I talk about fellowship and communion, I am talking about the fellowship of believers, the communion of grace in Christ. We who believe have all things common. We have a common salvation, a common election, a common atonement, a common hope, a common family, a common warfare and a common inheritance. Luke tells us that these dear saints, when they visited with one another, were mutually benefited, spiritually benefited by each other. Their hearts were cheered. Their minds were uplifted. Their souls were refreshed. Their spirits were edified.

As they visited and communed with one another, discussing the grace of God, the wonders of his providence, and the excellence of his mercy, his covenant, his promises and his faithfulness, Elisabeth was filled with the Holy Ghost; and Mary was inspired to sing a new song of praise to the Lord.

We should always regard the fellowship of Gods saints as one of our greatest privileges in this world. Sadly, J. C. Ryle rightly observed, There are many who fear the Lord and think upon his name, and yet forget to speak often one to another. That ought not be the case. As iron sharpeneth iron, so doth the countenance of a man his friend As in water face answereth to face, so the heart of man to man (Pro 27:17; Pro 27:19).

They that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name (Mal 3:16). What a refreshing break in our pilgrimage, what an oasis in this desert, what a resting place in this troubled world a season of fellowship with Gods saints is! Let us never take this privilege lightly. Let brotherly love continue. Be not forgetful to entertain strangers (especially fellow strangers!): for thereby some have entertained angels unawares (Heb 13:1-2).

Fellowship with Gods saints is as near as we come to heaven on earth. We will be wise to seize every opportunity to enjoy the company of Gods elect in the assembly of public worship and in private company. When we have the privilege, let us take care that our company is helpful, not harmful, edifying, not a hindrance, to our brothers and sisters in Christ. We should speak to one another, as Mary and Elisabeth did, about the things of God. And in the house of God, when Gods messenger has delivered Gods message to your soul, speak to one another about the message.

Our chosen companions in this world should always be companions in the grace of God. I do not suggest that we live as hermits in this world, that we isolate ourselves from society. That would be irresponsible. I do not suggest that we treat other people contemptuously. That would be horribly wicked. Yet, believers should never choose unbelievers for their companions in any sphere of life. I am always concerned when I see anyone who professes to be a child of God choosing to spend his or her leisure time with unbelievers. Such a choice is like choosing to take fire into your bosom. It is like inviting a traitor into your camp. It is bringing a thief into your home. No good can come from it (1Co 5:6; 1Co 15:33-34; 2Co 6:14-15).

A Believers Confession

And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy (Luk 1:43-44).

Often, we think that Gods saints in days gone by were very terribly ignorant concerning the person and work of Christ. Like us, many of them were weak and ignorant of many things. They often expressed themselves poorly. They often behaved in a way that was contrary to the gospel, and contrary to their God given faith. They were, after all, men and women like us!

Yet, those men and women in days of old who knew God were also given the mind of Christ (1Co 2:16). Elisabeths language in verse forty-three, where she called Mary the mother of my Lord, is the language of remarkable faith. It is a confession of faith every bit as remarkable as that of Peter, who confessed, Thou art the Christ, the Son of the living God.

We must not put words in her mouth, but when she made this confession concerning the baby in Marys womb, Elisabeth acknowledged that the child conceived in Marys womb was the long expected Messiah, the son of David, the Son of God, the Saviour of the world. She understood what Mary sang in Luk 1:46-55.

And Mary said, My soul doth magnify the Lord, And my spirit hath rejoiced in God my Saviour. For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed. For he that is mighty hath done to me great things; and holy is his name. And his mercy is on them that fear him from generation to generation. He hath showed strength with his arm; he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty away. He hath holpen his servant Israel, in remembrance of his mercy; As he spake to our fathers, to Abraham, and to his seed for ever.

Elisabeths confession was an acknowledgement of voluntary surrender to, and faith in, Christ as her Lord (1Co 12:3). This dear old saint had learned and gladly acknowledged what all must soon acknowledge: Jesus Christ is Lord (Php 2:9-11).

A Blessed Confidence

And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord (Luk 1:45). Here, we see an old, old woman, a woman who had learned the folly of both vanity and flattery, speaking in glowing terms about the blessedness of faith in Christ, the blessedness of believing God.

It is indeed a blessed thing to believe God. Faith has always been a grace by which Gods saints in this world have obtained a good report (Heb 11:1-16). The story of Gods saints is a story of faith, the narrative of chosen, redeemed sinners who, believing God, were and are blessed of God. By faith, they embrace Gods promises, walk with God, endure hardships, look to Christ, endure temptations, triumph over the world, the flesh and the devil, live, die and enter into glory!

There is a great volume of instruction contained in these words Blessed is she that believed. Faith is nothing less than confidence in God. Read Elisabeths words again. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Faith is confidence that God will accomplish all his Word, that he will perform all his promises, that he will fulfil his every decree (Php 1:6).This faith is the gift of God (Eph 1:19; Eph 2:8; Col 1:12). Blessed is that sinner to whom it is given in the behalf of Christ to believe on his name (Php 1:29). Do we know anything about this precious gift of faith? Blessed are they that have believed (Joh 20:29).

Oh, gift of gifts! Oh, grace of faith!

My God, how can it be

That Thou, who hast discerning love,

Shouldst give that gift to me?

Ah, Grace! Into unlikeliest hearts

It is Thy boast to come;

The glory of Thy light to find

In darkest spots a home.

Thy choice, (O God of goodness!) then

I lovingly adore;

Oh, give me grace to keep Thy grace,

And grace to long for more!

Fredrick W. Faber

Fuente: Discovering Christ In Selected Books of the Bible

into: Jos 10:40, Jos 15:48-59, Jos 21:9-11

city: This was most probably Hebron, a city of the priests, and situated in the hill country of Judea – Jos 11:21, Jos 21:11, Jos 21:13, about 25 miles south of Jerusalem, and nearly 100 from Nazareth. Such was the intense desire of Mary’s mind to visit and communicate with her relative Elisabeth, that she scrupled not to undertake this long journey to effect her purpose.

Reciprocal: Jos 10:6 – mountains Jos 20:7 – mountain 2Ch 27:4 – the mountains Luk 1:65 – all the Luk 2:16 – with

Fuente: The Treasury of Scripture Knowledge

0

It was a sweet and confidential meeting these happy women had with each other. This joy was mutual, but Mary’s evidence was only the word of the angel for as yet there was no physical evidence of her conception, while Elizabeth had that of the living child within her own body.

Fuente: Combined Bible Commentary

And Mary arose in those days, and went into the hill country with haste, into a city of Juda:

[She went into the hill country, etc.] that is, to Hebron, Jos 21:11. For though it is true indeed that the priests after the return from Babylon were not all disposed and placed in all those very same dwellings they had possessed before the captivity, yet it is probable that Zacharias, who was of the seed of Aaron, being here said to dwell in the hill country of Judah; might have his house in Hebron, which is more peculiarly said to be ‘the city of Aaron’s offspring.’

Fuente: Lightfoot Commentary Gospels

WE should observe in this passage, the benefit of fellowship and communion between believers. We read of a visit paid by Mary to her cousin Elizabeth. We are told in a striking manner how the hearts of both these holy women were cheered, and their minds lifted up by this interview. Without this visit, Elizabeth might never have been so filled with the Holy Ghost, as we are here told she was; and Mary might never have uttered that song of praise which is now known all over the Church of Christ. The words of an old divine are deep and true: “Happiness communicated doubles itself. Grief grows greater by concealing: joy by expression.”

We should always regard communion with other believers as an eminent means of grace. It is a refreshing break in our journey along the narrow way to exchange experience with our fellow travelers. It helps us insensibly and it helps them, and so is a mutual gain. It is the nearest approach that we can make on earth to the joy of heaven. “As iron sharpeneth iron, so doth the countenance of a man his friend.” We need reminding of this. The subject does not receive sufficient attention, and the souls of believers suffer in consequence. There are many who fear the Lord and think upon His name, and yet forget to speak often one to another. (Mal 3:16.) First let us seek the face of God. Then let us seek the face of God’s friends. If we did this more, and were more careful about the company we keep, we should oftener know what it is to feel filled with the Holy Ghost.

We should observe in this passage, the clear spiritual knowledge which appears in the language of Elizabeth. She uses an expression about Mary which shows that she herself was deeply taught of God. She calls her “the mother of my Lord.”

Those words “my Lord” are so familiar to our ears, that we miss the fullness of their meaning. At the time they were spoken they implied far more than we are apt to suppose. They were nothing less than a distinct declaration that the child who was to be born of Mary was the long promised Messiah, the “Lord” of whom David in spirit had prophesied, the Christ of God. Viewed in this light, the expression is a wonderful example of faith. It is a confession worthy to be placed by the side of that of Peter, when he said to Jesus, “Thou art the Christ.”

Let us remember the deep meaning of the words, “the Lord,” and beware of using them lightly and carelessly. Let us consider that they rightly apply to none but Him who was crucified for our sins on Calvary. Let the recollection of this fact invest the words with a holy reverence, and make us careful how we let them fall from our lips. There are two texts connected with the expression which should often come to our minds. In one it is written, “No man can say that Jesus is the Lord but by the Holy Ghost.” In the other it is written, “Every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father.” (1Co 12:3. Php 2:11.)

Finally, we should observe in these verses, the high praise which Elizabeth bestows upon the grace of faith. “Blessed,” she says, “is she that believed.”

We need not wonder that this holy woman should thus commend faith. No doubt she was well acquainted with the Old Testament Scriptures. She knew the great things that faith had done. What is the whole history of God’s saints in every age but a record of men and women who obtained a good report by faith? What is the simple story of all from Abel downwards but a narrative of redeemed sinners who believed, and so were blessed? By faith they embraced promises. By faith they lived. By faith they walked. By faith they endured hardships. By faith they looked to an unseen Savior, and good things yet to come. By faith they battled with the world, the flesh, and the devil. By faith they overcame, and got safe home. Of this goodly company Mary was proving herself one. No wonder that Elizabeth said, “Blessed is she that believed.”

Do we know anything of this precious faith? This, after all, is the question that concerns us. Do we know anything of the faith of God’s elect, the faith which is the operation of God? (Tit 1:2. Col 2:12.) Let us never rest till we know it by experience. Once knowing it, let us never cease to pray that our faith may grow exceedingly. Better a thousand times be rich in faith than rich in gold. Gold will be worthless in the unseen world to which we are all traveling. Faith will be owned in that world before God the Father and the holy angels. When the great white throne is set, and the books are opened, when the dead are called from their graves, and receiving their final sentence, the value of faith will at length be fully known. Men will learn then, if they never learned before, how true are the words, “Blessed are they that believed.”

==================

Notes-

v39.-[A city of Judah.] It is thought by many that this city was Hebron, and by examining Jos 21:9-11, we shall see there is considerable probability that it was. It is the place where Abraham, the father of the faithful, long dwelt, and the place where Sarah died. Gen 13:18, and Gen 23:2. Few places in Palestine have been so highly honoured.

Fuente: Ryle’s Expository Thoughts on the Gospels

Luk 1:39. In these days. Mary returned after three months (Luk 1:56), yet before the birth of John (Luk 1:57). Her visit must therefore have been less than a month after the Annunciation.

With haste, implies that she started at the first opportunity. Hence the improbability that her marriage with Joseph intervened. The purpose of the journey was to find the confirmation indicated by the words of the angel, and to congratulate her kinswoman. The latter would not in itself be a sufficient reason for a betrothed wife to travel alone, or for a newly married bride to leave her husband.

Into the hill-country, of Judea.

Into a city of Judah, a city of the tribe of Judah. The more usual form in the New Testament is Judea, but in Mat 2:6, the same word occurs twice with the same meaning in a quotation from the Old Testament (comp. Jos 21:11), where the hill-country of Judah is spoken of. Hence the possibility that this is translated from some Hebrew document. Jerusalem is not meant, for that was the city, and Zacharias did not live at Jerusalem (Luk 1:23; Luk 1:65). Most think it was Hebron, which was given to the sons of Aaron in the hill-country of Judah (Jos 19:11), but this cannot certainly be inferred. Thomson (Land and Book) accepts Ain Karim, the traditional birth-place of John the Baptist. (See cut.) The view that the name of the place is here given, namely, Juttah (Jos 21:16), is a conjecture to which there are positive objections.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. The visit made by the Virgin Mary to her cousin Elizabeth. The holy virgin had understood by the angel, that Elizabeth was no less akin to her in condition than in relation, being both fruitful in conception; she hastens into the hill country to visit that holy matron: the two wonders of the world were now met under one roof, to congratulate their mutual happiness; only the meeting of the saints in heaven, can parallel the meeting of these two saints on earth.

Observe, 2. The design and intention of this visit, which was partly to communicate their joys to each other, and partly to strengthen the faith of each other: such a soul as has Christ spiritually conceived in it, is restless and cannot be quiet till it has imparted its joy.

Observe, 3. The effect of the virgin’s salutation; she had no sooner saluted Elizabeth, but the babe in Elizabeth’s womb leaped for joy, doing homage, and paying adoration, to his Lord, who was then in presence. If Elizabeth and her holy babe thus rejoiced, when Christ came under their roof, how should our hearts leap with in us, when the Son of God vouchsafes to come into the secret of our souls, not to visit us for an hour, but to dwell with us, yea, to dwell in us, and that for ever.

Observe, 4. How Elizabeth, by an extraordinary spirit of prophecy, confirms what the angel before had told the holy virgin: Blessed, says she, art thou among women, and blessed is the fruit of thy womb; and what an honour is this, that the mother of my Lord, should come unto me!

Where note, how Elizabeth acknowledged the incarnation of Christ, and the union of the divine and human nature in the person of the Mediator. She acknowledges Christ to be her Lord, and Mary to be the mother of the Son of God.

Observe, lastly, how the virgin is pronounced blessed, not so much for carrying Christ in her womb by sense, as for bearing him in her heart by faith; Blessed is she that believed. Mary was not so blessed in the bringing forth Christ, as believing in him: yet the believing here mentioned, I take to be, her firm assent to the message brought her by the angel; as if Elizabeth had said, “Dumbness was inflicted on my husband for his unbelief of what the angel said, but, Blessed art thou that didst believe the angel.” My husband, a man, an aged man, a learned and eminent man, a priest of the most high God; and the message to him of more appearing possibility; yet he disbelieved; but thou a woman, a mean, unlearned woman, of a private condition, and the message brought most incredible both to nature and reason, and yet it is believed by thee! Blessed therefore is she that believed; and know, that as a reward for thy faith; all things shall certainly be performed that were foretold thee from the Lord.

Learn hence, 1. That it is the property of God to do great and wonderful things. Our faith must be great, and our expectation great; great expectations from God, honour the greatness of God.

2. That if our faith be great, God’s performances will be gracious and full. Blessed is she that believed; for there shall be a performance of those things which were told here from the Lord.

Fuente: Expository Notes with Practical Observations on the New Testament

Luk 1:39-45. Mary arose in those days That is, soon after the time that she had received the extraordinary message mentioned above; and went into the hill-country Where Elisabeth dwelt, although it was at least seventy miles distant from Nazareth. It is probable she was eager to know the certainty of her cousins pregnancy, which the angel had mentioned, to show her the possibility of her own. Into a city of Juda Probably Hebron, which belonged to the house of Aaron, and was situated in Judea, the mountains of which, running from south to north, gave the name of the hill-country to a part of it. And saluted Elisabeth Immediately on her entering Zachariass house: and she no sooner spake than the child in the womb of Elisabeth leaped, as transported with joy, as if sensible of the approach of Him whose forerunner he was appointed to be. And the holy woman Elisabeth was so enlightened by the extraordinary influence of the Holy Ghost, that she instantly knew her cousin Mary had conceived with child of the Messiah, and therefore saluted her by the grand title of, the mother of my Lord. Being also in a divine and prophetic ecstasy, she uttered things which had an evident relation to the particulars of Marys interview with the angel; things, therefore, which she could only know by revelation; so that she astonished Mary exceedingly, and exalted her faith beyond every doubt. And she spake with a loud voice Such as testified the greatness of the emotion of her mind; and said, Blessed art thou among women The same salutation wherewith Gabriel had addressed Mary; and blessed is the fruit of thy womb Alluding probably to the childs being the promised seed in whom all the families of the earth were to be blessed, and who for that reason was blessed himself. Psa 72:17. And whence is this, that the mother of my Lord should come to me? If Elisabeth had not been extraordinarily inspired, she could not so much as have suspected that Mary was to be the mother of the Messiah; but this being revealed to her, she was greatly struck with the honour that was done her, and expressed her sense thereof by asking, in a rapture of astonishment, how it came to be conferred upon her. As if she had said, How have I deserved this honour, that the mother of the Messiah, my Lord and Saviour, should deign to visit me? And blessed is she that believed Here Elisabeth plainly commends the faith and humility which Mary had expressed, when the angel assured her that she should become pregnant in her virgin state; contrary to the behaviour of Zacharias, who, it seems, had informed Elisabeth by writing of all that had happened, or she might come to the knowledge of it by revelation. For there shall be a performance of those things, &c. Dr. Campbell reads this clause in connection with the preceding, thus: Happy is she who believed that the things which the Lord hath promised her shall be performed; understanding the latter clause to be the object of Marys faith: and for this reading he assigns solid reasons. Indeed, it is the reading of the margin.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Third Narrative: Mary’s Visit to Elizabeth, Luk 1:39-56.

This narrative is, as it were, the synthesis of the two preceding. These two divinely favoured women meet and pour forth their hearts.

1. Arrival of Mary (Luk 1:39-41); 2. Elizabeth’s salutation (Luk 1:42-45); 3. Song of Mary (Luk 1:46-55). Luk 1:56 forms the historical conclusion.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

VII.

MARY, FUTURE MOTHER OF JESUS, VISITS

ELISABETH, FUTURE MOTHER OF JOHN THE BAPTIST.

(In the Hill Country of Juda, B. C. 5.)

cLUKE I. 39-56.

c39 And Mary arose in these days [within a week or two after the angel appeared to her] and went into the hill country [the district of Judah lying south of Jerusalem, of which the city of Hebron was the center] with haste [she fled to those whom God had inspired, so that they could understand her condition and know her innocence–to those who were as Joseph needed to be inspired, that he might understand– Mat 1:18-25], into a city of Judah [where Zacharias dwelt–see Luk 1:15]; and Elisabeth was filled with the Holy Spirit [sufficiently to have a supernatural knowledge of things and to utter prophecy]; 42 And she lifted up her voice with a loud cry [Indicating intense, ecstatic joy. What joy must have filled the hearts of these two women as they realized that one was to be the mother of the long-expected Messiah, and the other of his Elijah-like forerunner!], and said, Blessed [see Luk 1:28] art thou among women, and blessed is the fruit of thy womb. 43 And whence is this to me [why am I thus honored?– Mat 8:7, Mat 8:8], that the mother of my Lord [This word imported sometimes divinity, and sometimes mere superiority. The Jews employed this term in connection with the Messiah; but in which sense can not [17] now be determined. Inspired writers employ it in the higher sense when applying it to Jesus ( Mat 22:41-45), and in that sense it is no doubt used here] should come unto me? 44 For behold, when the voice of thy salutation came into mine ears, the babe leaped in my womb for joy 45 And blessed is she that believed [Elisabeth may have here remembered how her own husband failed to believe]; for there shall be a fulfilment of the things which have been spoken to her from the Lord. 46 And Mary said [She speaks in poetic strain. Her song closely resembles that of Hannah– 1Sa 2:1-10], My soul doth magnify [Mary’s song is called “The Magnificat” from this word] the Lord, 47 and my spirit hath rejoiced in God my Saviour. 48 For he hath looked upon the low estate [this refers to the contrast between her present condition and that of the former glories of David’s house, from which she sprang] of his handmaid: For behold, from henceforth all generations shall call me blessed. [Here ends the first section of her song. In it she speaks of herself, and her adoration toward God for his condescending blessing. Mary was blessed in her motherhood, Abraham in his covenant and promises, Paul in his apostleship, etc., but none of these human beings are to be worshiped because of the blessings which they received. Rather should we bestow the more worship on God, from whom these their blessings flow– Jam 1:17.] 49 For he that is mighty hath done to me great things; And holy is his name. [ Exo 20:7.] 50 And his mercy is unto generations and generations. [that is, it is unceasing– Exo 20:6] On them that fear him. [Here ends the second division of her song. In it Mary glorifies God for his power, holiness and mercy.] 51 He hath showed strength with his arm. [“God’s efficacy is represented by his finger ( Exo 8:19); his great power by his hand ( Exo 3:20); and his omnipotence by his arm– Exo 15:16”]; He hath scattered the proud in the imagination of their heart. 52 He hath put down princes from their thrones, And hath exalted them of low degree. [18] 53 The hungry he hath filled with good things; And the rich he hath sent empty away. [These expressions are hyperboles for the disappointment of the proud, the princely, and the rich, in whose families the Messiah was expected. God has passed these by, and exalted a lowly one. Here ends the third section or verse of the hymn. It speaks of the changes which the Messiah should work as if he had already worked them.] 54 He hath given help to Israel his servant, That he might remember mercy; 55 (As he spake unto our fathers) Toward Abraham [ Mic 7:20, Gal 3:16] and his seed for ever. [The hymn closes with an expression of gratitude to God for his faithfulness in keeping his covenants.] 56 And Mary abode with her about three months [or until John was born], and returned [a favorite word with Luke, used twenty-one times in his Gospel] unto her house.

[FFG 17-19]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Luk 1:39-56. Mary Visits Elisabeth. The Magnificat.The passage links the two preceding incidents, and serves to show the inferiority of John the forerunner, to Jesus the Messiah. Mary (finding herself with child) proceeds to verify the sign. She seeks Elisabeth in a Judan village (perhaps Ain Karim, six miles west of Jerusalem, where a ruin called Mar Zacharias is shown). Elisabeths unborn babe recognises the mother of the Messiah, and Elisabeth herself knows of Marys honour, and praises her belief (follow mg. in Luk 1:45). The Song of Mary which follows is full of OT reminiscences, especially the Song of Hannah (1Sa 2:1-10). But it is something more than possible that it should be ascribed not to Mary but to Elisabeth. Some of the Old Latin texts (a, b, etc.; p. 601) read Elisabeth in Luk 1:46, and this is supported by Irenaeus, Niceta of Remesiana (the fourth-century author of the Te Deum), and perhaps by Cyril of Jerusalem. In the original text there was possibly no name, then some scribe inserted Mary, because Luk 1:48 seemed appropriate to her. But it is just as suitable to Elisabeth (low estate is perhaps the humiliation of childlessness), and the her of Luk 1:56 most naturally means the person who has been singing. The Syriac versions saw this, and read Mary remained with Elisabeth. Of course the name Mary (instead of she) in Luk 1:56 may be simply due to the verse being at a distance from that in which the name is previously given, but both on external and internal evidence there is much in favour of the hypothesis which assigns the song to Elisabeth, and connects it with the birth of John rather than of Jesus. In Luk 1:54 the Sinaitic Syriac has his son, which may have been original and was changed to his servant because only Jesus can be Gods Son.

Fuente: Peake’s Commentary on the Bible

Verse 39

The country in the neighborhood of Jerusalem was called the hill-country.

Fuente: Abbott’s Illustrated New Testament

1:39 {4} And Mary arose in those days, and went into the {m} hill country with haste, into a {n} city of Juda;

(4) Elisabeth being many months pregnant with John, and Mary being pregnant with Christ, do rejoice for each other by the inspiration of the Holy Spirit.

(m) Which is on the south side of Jerusalem.

(n) That is to say, Hebron: which was in times past called Kirjatharba: which was one of the towns that were given to the Levites in the tribe of Judah, and is said to be in the mountains of Judah; Jos 14:15; Jos 21:11 .

Fuente: Geneva Bible Notes

3. Mary’s visit to Elizabeth 1:39-56

This section brings the parallel stories of John’s birth and Jesus’ birth together. The two sons had their own identities and individual greatness, but Jesus was superior. John began his ministry of exalting Jesus in his mother’s womb.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Apparently Mary left Nazareth shortly after Gabriel’s announcement to her. Her trip south to Elizabeth’s home somewhere in the hill country of Judah would probably have covered 50 to 70 miles and taken three or four days.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)