Exegetical and Hermeneutical Commentary of Luke 1:46
And Mary said, My soul doth magnify the Lord,
46 56. The Magnificat
46. And Mary said ] This chapter is remarkable for preserving a record of two inspired hymns the Magnificat and the Benedictus which have been used for more than a thousand years in the public services of Christendom. The Magnificat first appears in the office of Lauds in the rule of St Caesarius of Arles, a. d. 507. (Blunt, Annotated Prayer Book, p. 33.) It is so full of Hebraisms as almost to form a mosaic of quotations from the Old Testament, and it is closely analogous to the Song of Hannah (1Sa 2:1-10). It may also be compared with the Hymn of Judith (Jdg 16:1-17). But it is animated by a new and more exalted spirit, and is specially precious as forming a link of continuity between the eucharistic poetry of the Old and New Dispensation. (See Bp Wordsworth, ad loc.)
My soul doth magnify the Lord ] 1Sa 2:1; Psa 34:2-3. The soul ( ) is the natural life with all its affections and emotions; the spirit ( ) is the diviner and loftier region of our being, 1Th 5:23; 1Co 2:10.
Fuente: The Cambridge Bible for Schools and Colleges
My soul doth magnify the Lord – To magnify means to make great, and then to extol, to praise, to celebrate. It does not mean here strictly to make great, but to increase in our estimation – that is, to praise or extol. See Psa 34:3; 2Sa 7:26.
Fuente: Albert Barnes’ Notes on the Bible
Luk 1:46-55
My soul doth magnify the Lord
Marys song
Mary was on a visit when she expressed her joy in the language of this noble song.
It were well if all our social intercourse were as useful to our hearts as this visit was to Mary. Iron sharpeneth iron; so a man sharpeneth the countenance of his friend. Mary, full of faith, goes to see Elisabeth, who is also full of holy confidence, and the two are not long together before their faith mounts to full assurance, and their full assurance bursts forth in a torrent of sacred praise. This praise aroused their slumbering powers, and instead of two ordinary village women, we see before us two prophetesses and poetesses, upon whom the Spirit of God abundantly rested. When we meet with our kinsfolk and acquaintance, let it be our prayer to God that our communion may be not only pleasant, but profitable; that we may not merely pass away time and spend a pleasant hour, but may advance a days march nearer to heaven, and acquire greater fitness for our eternal rest.
I. MARY SINGS.
1. Her subject is a Saviour. She hails the incarnate God.
2. Her peculiar delight was that this Saviour was to be born of her.
3. The choice poem before us is a hymn of faith. No Saviour was yet born: nor had the Virgin any evidence as yet, such as carnal sense requires, that He would be. But faith has its music as well as sense–music of a diviner sort. If the viands on the table make men sing and dance, feelings of a more refined and ethereal nature can fill believers with a hallowed plentitude of delight.
4. Her lowliness does not make her stay her song; nay, it imports a sweeter note into it. The less worthy I am of His favours, the more sweetly will I sing of His grace.
5. The greatness of the promised blessing did not give her an argument for suspending her thankful strain. Although she appreciated the greatness of the favour, she did but rejoice the more heartily on that account.
6. The holiness of God did not damp the ardour of her joy. On the contrary, she exults in it. She weaves even that bright attribute into her song.
7. Mark how her strain gathers majesty as it proceeds.
8. She does not finish her song till she has reached the covenant–the softest pillow for an aching head, the best prop for a trembling spirit.
II. SHE SINGS SWEETLY.
1. She praises her God right heartily. Evidently her soul is on fire.
2. Her praise is very joyful.
3. She sings confidently.
4. She sings with great familiarity. It is the song of one who draws very near to her God in loving intimacy.
5. While her song was all this, yet how very humble it was, and how full of gratitude. She wants a Saviour; she feels it; her soul rejoices because there is a Saviour for her. She does not talk as though she should commend herself to Him, but she hopes to stand accepted in the Beloved. Let us take care that our familiarity has always blended with it the lowliest prostration of spirit, when we remember that He is God over all, blessed for ever, and we are nothing but dust and ashes. He fills all things, and we are less than nothing and vanity.
III. SHALL SHE SING ALONE? Yes, she must, if the only music we can bring is that of carnal delights and worldly pleasures. The joy of the table is too low for Mary; the joy of the feast and the family grovels when compared with hers. But shall she sing alone? Certainly not, if this day any of us, by simple trust in Jesus, can take Christ to be our own. If Christ be thine, there is no song on earth too high, too holy, for thee to sing; nay, there is no song which thrills from angelic lips, no note which thrills archangels tongue, in which thou mayest not join. (C. H. Spurgeon.)
My soul doth magnify the Lord
The keynote of a choice sonnet. When your own heart is lifted up, then lift up the name of the Lord. Exalt Him when He exalts you. If you cannot magnify God, it is probably because you are magnifying yourself. May the Lord cut self down, and make nothing of you, and then you will make everything of Him. When you sink in your own estimation, God will rise in your esteem.
I. HERE IS AN OCCUPATION FOR ALL GRACIOUS PEOPLE. All who know the Lord, and have been born into His family, may magnify Him.
1. It is an occupation which may be followed by all sorts of people. None are too humble or lowly to do this.
2. This occupation can be followed in all places. The occupation sanctifies the place.
3. It can be fitly performed in solitude.
4. It requires no money.
5. It does not require great talent. The soul may sing, although the voice cannot.
6. It is the grandest occupation that mortals can engage in.
II. A REMEDY FOR SELF-CONGRATULATION. Mary had received a great promise. Nature would have bid her magnify herself; grace taught her to magnify the Lord. Following the prompting of grace, she dealt a deathblow to the temptation to pride, and rendered praise where due.
III. A FRUITFUL UTTERANCE FOR HOLY FEELINGS. This was evidently the overflow of a full soul.
1. Wonder.
2. Expectation.
3. Awe.
4. Humility.
5. Calm thought. Marys utterance is full, many-sided, and natural, and yet most spiritual. It breathes the purest and the holiest emotions.
IV. A REASON FOR HOFELFULNESS. It Would be well to be wrapped up in this spirit with regard to everything.
1. Our own providential condition.
2. Our glances into futurity.
3. The salvation of our fellow-men.
V. A GUIDE IN OUR THEOLOGY. This will keep us right. (C. H. Spurgeon.)
Rejoicing in God
When Mary speaks here of her soul and her spirit, she means to describe exhaustively the whole inward immaterial being of man–its higher and its lower elements–the seat of reason and personality, as well as the seat of affection; that which we have in common with the lower animals, as well as that which distinguishes us from them as immortal beings. The whole inward being, she says, enters on this work of joyful praise–soul and spirit alike. And the reason is that the human soul is so constructed that contact, real contact, with God affords it the highest pleasure, of which such language as Marys is the natural, the unexaggerated, expression. Without God, man, viewed on the highest side of his nature, is but a spent force–incomplete, inexplicable. With God, he attains the complement, the explanation, of his mysterious being. These words express–
I. THE SATISFACTION WHICH MANS REASON EXPERIENCES AT CONTACT WITH GOD. God satisfies some of the deepest yearnings of our intellectual nature, e.g
1. The desire to find some common principle and comprehensive law explaining seeming irregularities.
2. The desire to know the real causes of things.
II. THE SATISFACTION WHICH GOD YIELDS TO THE AFFECTIONS OR EMOTIONS.
1. The emotion of awe. God alone is great in Himself, distancing all possible competition.
2. The love of beauty.
3. Filial affection.
III. SATISFACTION TO THE CONSCIENCE. God supports and justifies conscience. He gives to conscience basis, firmness, consistency. He relieves its anxieties. He reconciles by a fuller revelation its questionings about Himself. (Canon Liddon.)
True praise
1. Clear eye to estimate Gods works.
2. A glad heart to rejoice in them.
3. A loosened tongue. (Van Doren.)
I. Thankful joy.
II. Humble joy.
III. Hopeful joy.
IV. God-glorifying joy. (Van Doren.)
Religious joy
Marys praise is very joyful–My spirit hath rejoiced in God my Saviour. The word in the Greek is a remarkable one. I believe it is the same word which is used in the passage, Rejoice ye in that day and leap for joy. We used to have an old word in English which described a certain exulting dance, a galliard. That word is supposed to have come from the Greek word here used. It was a sort of leaping dance; the old commentators call it a levalto. Mary, in effect, declares, My spirit shall dance like David before the ark, shall leap, shall spring, shall bound, shall rejoice in God my Saviour. When we praise God, it ought not to be with dolorous and doleful notes. Some of my brethren praise God always on the minor key, or in the deep, deep bass; they cannot feel holy till they have the horrors. Why cannot some men worship God except with a long face? I know them by their very walk as they come to worship: what a dreary pace it is! How solemnly proper and funereal indeed! They do not understand Davids Psalm–
Up to her courts with joys unknown,
The sacred tribes repair.
No, they come up to their Fathers house as if they were going to jail, and worship God on the Sunday as if it were the moat doleful day in the week. It is said of a certain Highlander, when the Highlanders were very pious, that he once went to Edinburgh, and when he came back again he said he had seen a dreadful sight on Sabbath, he had seen people at Edinburgh going to kirk with happy faces. He thought it wicked to look happy on Sunday; and that same notion exists in the minds of certain good people hereabouts; they fancy that, when the saints get together, they should sit down and have a little comfortable misery, and but little delight. In truth, moaning and pining is not the appointed way for worshipping God. We should take Mary as a pattern. All the year round I recommend her as an example to fainthearted and troubled ones. My spirit hath rejoiced in God my Saviour. Cease from rejoicing in sensual things, and with sinful pleasures have no fellowship, for all such rejoicing is evil. But you cannot rejoice too much in the Lord. I believe that the fault with our public worship is that we are too sober, too cold, too formal. (C. H. Spurgeon.)
The Magnificat–its structure and contents
A majesty truly regal reigns throughout this canticle. Mary describes first her actual impressions (verses 46-48a): then she rises to the Divine fact which is the cause of them (verses 48b-50): she next comtemplates the development of the historical consequences contained in it (Luk 1:51-53); lastly, she celebrates the moral necessity of this fact as the accomplishment of Gods ancient promises to His people (Luk 1:54-55). The tone of the first strophe has a sweet and calm solemnity. It becomes more animated in the second, in which Mary contemplates the work of the Most High. It attains its full height and energy in the third, as Mary contemplates the immense revolution of which this work is the beginning and cause. Her song drops down and returns to its nest in the fourth, which is, as it were, the amen of the canticle. This hymn is closely allied to that of the mother of Samuel (1Sa 2:1-36), and contains several sentences taken from the Book of Psalms. Is it, as some have maintained, destitute of all originality on this account? By no means. There is a very marked difference between Hannahs song of triumph and Marys. While Mary celebrates her happiness with deep humility and holy restraint, Hannah surrenders herself completely to the feeling of personal triumph, in her very first words breaking forth into cries of indignation against her enemies. As to the borrowed Biblical phrases, Mary gives to these consecrated words an entirely new meaning and a higher application. The prophets frequently deal in this way with the words of their predecessors. By this means these organs of the Spirit exhibit the continuity end progress of the Divine work. Every young Israelite knew by heart the songs of Hannah, Deborah, and David; they sang them as they went up to the feasts at Jerusalem; and the singing of psalms was the daily accompaniment of the morning and evening sacrifice, as well as one of the essential observances of the Passover meal. (F. Godet, D. D.)
The Magnificat–external characteristics
It is worth much just in itself as a Christian hymn.
1. Begin with the poetry of it. It strikes us with wonder in these modern days that a peasant woman of Galilee should be able to chant in so exalted a strain. But we know a pure heart makes the best psalter. And she was speaking out of the abundance of hers. Yet never was such an occasion, never was such an angelic preparation; never–surely never before–was such a theme! Israels Messiah was on His way, God was about to manifest Himself on earth in the flesh!
2. Observe also the Israelitish aspect of the song. It would be easy to parallel almost every expression in Marys poetry by an utterance very similar in the anthems of the temple service. The mechanical structure is not very difficult, for the Hebrew and Syrian languages are easily wrought into rhymeless verses. There is extant now a Gospel in Hebrew; those who can read it are interested in noting the idioms followed here in the Magnificat, The mind of this woman was filled with the old prophets imagery. Her whole thoughts were tinged with what she had studied and committed to memory. So this song has been exquisitely compared to what might have been expected from some ideal Puritan maiden, whose mind was so imbued and saturated with the Scriptural forms of expression, that it would fall unconsciously into inspired phrases when she spoke.
3. Then observe the femininity of this song. No one but the queen of her sex could possibly have composed it. Mark the delicacy of turn in the sentences, the mingling of dignity with humility; the majesty, as sublime as Ezekiels, and the tenderness, more gentle than Johns. For this shows the mind and heart of just the one woman whom Elisabeth could call the Mother of her Lord. (C. S. Robinson, D. D.)
The Magnificat–internal characteristics
1. Marys instant devotion. She does not pause to return Elisabeths greeting; she dues net wait to pass back the congratulation; she seems to think only of God above.
2. Her evangelic faith. She felt the need of a Saviour, just as much as any one else. A great word this, Saviour. Here first it appears in the New Testament; the word which the heathen orator said afterward he found on a tomb that he passed on one of his journeys, Salvator, a new word, but very beautiful as it appears to me.
3. Her personal humility. How sweetly she says, He hath regarded the low estate of His handmaiden. What was this Galilean damsel, poor and lonely now, that she should have been singled out for so exalted a lot? There is in her whole demeanour, during this pathetic part of her history, an unusual poise and serenity. She was not even frightened or abashed by the angel; she meekly received his announcement, neither overcome nor unduly elated in her prospects. As she acquiesced then, she sings now.
4. Her lofty ambition. Her heart rises to its supreme elevation. From henceforth, &c. She is glad with her whole heart that the chance is going to be given her to become a blessing. She is peerlessly ambitious, not to De rich, prospered, honoured, famous, but–to do good.
5. Her voluminous praise. Mary makes each Divine attribute in succession record Gods glory in a new light. Holiness, grace, power, justice, beneficence.
6. Her magnificent patriotism. She passes almost unconsciously from Gods attributes to Gods people. The finest thing in the Magnificat is this adoring ascription of praise to God for what He had done for her country and her race. He hath holpen, &c. (C. S. Robinson, D. D.)
The Magnificat
Marys song of praise is–
1. The climax of all the hymns of the old covenant.
2. The beginning of all the hymns of the new. (Van Oosterzee.)
This hymn exhibits deep conviction of the reception of the highest favours combined with personal humility. (C. S. Robinson, D. D.)
All the perfections of God glorified in the gift of the Saviour
1. Grace.
2. Power.
3. Holiness.
4. Mercy.
5. Justice.
6. Faithfulness. (C. S. Robinson, D. D.)
Marys canticle
This is the first canticle, or song of praise, recorded in the New Testament, composed by the Blessed Virgin with unspeakable joy, for designing her to be the instrument of the conception and birth of the Saviour of the world. Observe–
1. The manner of her praise. Her soul and spirit bear their part in the work of thanksgiving. As the sweetest music is made in the belly of the instrument, so the most delightful praise arises from the bottom of the heart.
2. The object of her praise. She does not magnify herself, but the Lord; yea, she does not rejoice so much in her Son as in her Saviour.
(1) Thus she implicitly owns and confesses herself a sinner; for none need a Saviour but sinners.
(2) By rejoicing in Christ as her Saviour, she declares how she values herself, rather by her spiritual relation to Christ as His member, than by her natural relation to Him as His mother.
3. Observe how she admires and magnifies Gods peculiar favour towards herself, in casting an eye upon her poverty and lowly condition; that she, a poor, obscure maid, unknown to the world, should be looked upon with an eye of regard by Him who dwells in the highest heavens. As God magnified her, she magnifies Him.
4. She thankfully takes notice that it was not only a high honour, but a lasting honour, which was conferred upon her, All generations, &c. She beholds an infinite, lasting honour prepared for her, as being the mother of a universal and everlasting Blessing, which all former ages had desired, and all succeeding ages should rejoice in, and proclaim her happy for being the instrument of.
5. Observe how she passes from the consideration of her personal privileges to the universal goodness of God. She declares the general providence of God towards all persons; His mercy to the pious, His justice on the proud, His bounty to the poor. Learn, hence, the excellency and advantageous usefulness of the grace of humility; how good it is to be meek and lowly in heart. This will render us lovely in Gods eye; and though the world trample upon us, He will exalt us to the wonder of ourselves and the envy of our despisers.
6. Observe how she magnifies the spiritual grace of God in our redemption–He hath holpen His servant Israel, i.e., blessed them with a Saviour, who lived in the faith, hope, and expectation of the promised Messiah; and this blessing she declares was–
(1) The result of great mercy;
(2) the effect of His truth and faithfulness in His promises. (W. Burkitt, M. A.)
The visit of Mary to Elisabeth
In glancing at the Magnificat, observe, first, that it is marked by that peculiar characteristic of Hebrew poetry known as parallelism. Our rhythm is the rhythm of metre, our rhyme is the rhyme of sound. The Hebrew rhythm was the rhythm of clause or statement, the Hebrew rhyme was the rhyme of thought and sentiment; or, as Ewald beautifully expresses it, The rapid stroke as of alternate wings, The heaving and sinking as of the troubled heart. Hebrew poetry is as much nobler than the classic as rhyme of thought is nobler than rhyme of sound. When will our colleges teach Job, and David, and Isaiah, and Habakkuk, as well as Homer, and Virgil, and Dante, and Shakespeare? Again, observe the intensely Jewish character of the Magnificat, alike in its phraseology and in its reminiscences. Once more, observe how, in the holy strains of the Magnificat, the Old Testament glides into the New. Marys cadences are the interlude between law and gospel–at once the finale to the old covenant and the overture to the new–and so linking Sinai and Calvary, temple and church, Moses and Jesus. Very beautiful is the picture, this mutual greeting of aged Elisabeth and youthful Mary; it is the emblem of the mutual greeting of type and antitype, of law and grace. Such is the story of the visitation. All deep feeling is essentially poetical. And as there is a profound relation between devotion and poetry, so there is a profound relation between devotion and music. Accordingly, music is an essential, vital part of public worship. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing, one another with psalms, and hymns, and spiritual songs, singing with grace in your hearts unto God Col 3:16). But devotion is even more than a song, it is a life.
And here even the deaf and dumb may sing, singing and making melody in their hearts to the Lord. Oh, how many spiritual Beethovens there are!
There are in this loud, stunning tide
Of human care and crime,
With whom the melodies abide
Of the everlasting chime;
Who carry music in their heart
Through dusky lane and wrangling mart, Plying their daily task with busier feet, Because their secret souls a holy strain repeat. What God is like our God, who giveth songs in the night, turning the ravens croak into the nightingales warble! God be praised! there is such a thing as rhythm of life, an inward life-psalm, and so an outward–heaven the phone, earth the anti-phone. Our heavenly Father, Thy will be done, as in heaven so on earth! The real liturgy, after all, is the service of daily character. (G. D.Boardman.)
The Magnificat
Bible contains accounts of three remarkable women whose lips broke forth into a song of pious exultation and profound gratitude. Miriam (Exo 15:20), Hannah (1Sa 2:1), and Mary, mindful of the honours and benedictions with which she is about to be crowned as the mother of the Messiah. It is a threefold expression of mercy.
I. THIS INCOMPARABLE SONG EMBODIES MARYS SENSE OF THE DIVINE MERCY SHOWN TO HER PERSONALLY.
II. THE SONG REHEARSES THE DIVINE MERCY TO OTHERS IN GENERAL.
III. THE SONG POINTS OUT GODS SPECIAL MERCY TO HIS PEOPLE. (Dr. Dolittle.)
The song of Mary
I. THE PROPHETIC ELEMENT IN IT.
1. That all generations would call her blessed.
2. That her Son would be a blessing to Israel.
II. HER REASONS FOR THANKFULNESS.
1. That God did not regard the conventional distinctions among men (Luk 1:48).
2. The greatness of the blessing (Luk 1:49).
3. That God had cast dishonour on pride and vanity, and had honoured humility (Luk 1:50-52).
4. That God gives favours through His mercy (Luk 1:54), not through His justice, &e. Helplessness is the strongest argument to secure Divine help.
5. Because of the blessing which was to come to Israel through Gods remembrance of His promises (verse 54-55). Her heart had yearned that Zion and her nation might be blessed. (Preachers Monthly.)
A new song
This song is in its substance the fit utterance of all hearts in whom Christ is born the hope of glory. It must never be forgotten that whenever Christ has entered into the human heart, a new song has been put into the mouth of the believer. Christianity in the heart means music in the life. A religion without joy is a landscape without the sun. Christianity without elevation is as an eagle with broken wings. Christianity has given to the world more poems, hymns, anthems, and manifold utterances of triumph and joy than any other influence which has touched the nature of mankind. Truly it has made the dumb man eloquent and turned silence itself into singing; and as for those of low degree and no account, it has in innumerable instances brought them to the front and invested them with supreme attraction and commanding influence. (Dr. Parker.)
The Virgins character
1. We have here a type of that character in which Christ is for ever being born. To the pure, the humble, and the unselfish, the Blessedness of blessedness was given. When the angel appeared to her she was troubled at the tidings and the praise. It was the trouble of a beautiful unconsciousness. A rare excellence in man or woman this fair unconsciousness I rarer than ever now. The unconscious life of Mary–what a charm those who possessed it might exercise upon the world!
2. Look next at the Virgins quiet acceptance of greatness.
3. Her idea of fame.
4. This large conception of womanly duty this which is the patriotism of the woman, was not absent from the Virgins character. She rejoiced in being the means of her countrys blessing (Luk 1:54-55). She forgot her own honour in God, she forgot herself in her country. And this is that which we want in England-women who will understand and feel what love of country means and act upon it. This is the womans patriotism, and the first note of its mighty music–a music which might take into itself and harmonize the discord of English society–was struck more than 1800 years ago in the song of the Virgin Mary. (Stopford Brooke.)
My Saviour
I. THE PLEA OF THE PENITENT,
II. THE SONG OF THE SAVED.
III. THE STAFF OF THE PRODIGAL.
IV. THE ANTHEM OF HEAVEN. (Stems and Twigs.)
The beatitude of Mary, the mother of the Lord
These words contain at once–
(a) A prophecy;
(b) a command, because spoken in the fulness of inspiration;
(c) a revelation. Why should all generations call her blessed?
I. THE FIRST BROAD AND GENERAL ANSWER IS THIS: She occupies in one–and that a subject of the highest importance–a unique position as the example.
1. There was a strong and vivid faith.
2. Humility.
3. The entire simplicity of self-surrender.
II. The fulfilment of this beatitude is to be found, above all, in THE DIGNITY OF HER OFFICE. Mary was called in the beginning of redemptive love to co-operate, by the grace that was given to her, in the effecting of the mystery of the Incarnation, which is the foundation-truth of Christianity.
III. She was THE MOTHER OF THE SON OF GOD. That strikes the keynote of the beatitude. Beautiful picture always–the mother and her child; and the great prototype is that heavenly vision–nay, that historical reality–Jesus and Mary. Nearness and devotion to Jesus were her beatitude, and may be ours. (Canon Knox Little.)
The Magnificat, as it exemplifies the life of joy
You know the circumstances under which it was uttered. Recall them briefly to mind. In the cottage of the Annunciation the call of God had come to her; she had responded to it; she had given herself by a magnificent act of abandonment into the manipulation of the Divine Hand: Behold the handmaid of the Lord; be it unto me according to Thy word. And even as she spoke–for there is no delay with God–the mystery of mysteries was wrought out, and the Incarnate had taken up His dwelling within her very person, and she was the shrine, the ark, of the Eternal Son of God. It cannot have been that she could have undergone such a crisis as this without its having an effect upon her inner being. Could Christ have been in her without illuminating her intellect, without communicating fervour to her heart, without acting mightily on her will? Who should be the first to taste the reality of the Incarnation? Who but the earthly instrument through whom it is wrought out. Who should first sing the hymn that tells of the thrilling experiences of those who know the touch of the Incarnate? Who but the dear mother in whom He abode. But for the moment her lip is sealed; she cannot speak as yet. There is within her a thought too big for utterance, and she cannot speak of it until she has received some confirmation from without. She has got a secret; with whom shall she share it? With whom but her cousin Elisabeth. She rises and goes from Nazareth into the hill-country with haste, into a city of Judah where Elisabeth is dwelling with her husband Zacharias, and as she enters the house she salutes Elisabeth, and hereupon Elisabeth utters her beatitude, 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? Thus the mystery that has been wrought out in her has been by God revealed to another; it is no longer a secret that she must keep to herself; she may share it with another; she may know the joy and sympathy of communicating it to another. As thus the message of Gabriel is confirmed, Mary said, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. Cannot you follow, step by step, the whole of this wondrous experience that led up to the utterance of this hymn of hymns? And yet how was it that Mary was thus enabled to utter this wondrous hymn? It is an unique hymn. Amidst all the poetic compositions which are the treasure of the world to-day, is there one hymn which in its chaste and wondrous beauty surpasses the Magnificat? Why, its loveliness has attracted generation after generation, and its beauty is as intensely felt to-day as in any previous age of the Church. And who was it who composed it? A poor, simple, peasant maid, probably some sixteen years of age, untrained in all the culture which generally precedes the composition of a hymn so exquisitely perfect and so beautiful as this. Whence was this poor, simple maiden of Galilee enabled to give utterance to a hymn which through eighteen centuries of Christendom has expressed fully, and more than expressed, all the adoring worship of mighty spirits in their vision of the Incarnate God? Mary was taught this undoubtedly by the inspiration of the Holy Spirit. Yes; but how? By the action of the Spirit upon her whole being, upon her whole nature, her soul, her Psyche, and then upon her spirit, her Pneuma–the emotional and moral part of her nature; and then upon her very lips. Her lips were touched with a live coal from Gods altar, and in perfect language they gave expression to the perfect music of her sanctified inner nature as it thrilled under the touch of the Holy Ghost, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. What illumination there is in it, how deep she saw into the mystery of the Incarnation, how, above all, was she enabled to look forward and prophetically to foretell its magnificent results! What fervour there is in it, chastened, I know, but how intense! And whence came this rapt fervour that finds expression in this hymn? Surely she who is revealed to us in it cannot be a maiden in her early youth! What a strength there is in it! Whence comes it all but through the action of the Spirit, giving fervour, giving love. Yes; it was the Spirit of God that drew forth from Marys nature all the wondrous music that finds expression in her unequalled hymn. And again, what is it that fills Mary with this joy that inspires her with this hymn? What inflames, what energizes her whole being? It is the vision of Jesus Christ. She looks within–not around, not above, but she looks within, and the eyes of herunderstanding, enlightened by the Spirit of God, fall upon the wondrous vision of the Babe indwelling. She is indeed Christopheros–the Christ-bearer. O mystery of mysteries, within her tabernacles the very Eternal Son of God Himself, and every step she treads from Nazareth she bears within herself the burden of her Incarnate God! And as she looks on the Presence of Jesus Christ dwelling within her, her whole being thrills with a joy hitherto untasted by the sons and daughters of men. For her joy is not primarily joy in God as He is in Himself, but it is primarily joy in God Incarnate. Why? There is in Mary, first of all, as she gazes on Jesus, joy in the revelation of the love of God. She knew what God had wrought for man; she knew that God had taken in her very person, lowly as she was, human nature into union with the personality of the Divine Son, and she knew why. Now, if you look at the Magnificat, you will see what were the three elements in her joy in her vision of Christ.
1. She rejoiced in the revelation of Gods saving love.
2. She rejoiced in Christ as revealing Gods ennobling love. I am high and lifted up, I have been magnified; but my magnificence is an act of Gods grace, it is the result of Gods condescension. God has come to me not simply to set me free from the trammels of sin by His saving love, but, having set me free from sin by His gift of salvation, He has embraced me, He has brought me near to Himself in close and mystic union. And Marys second joy in the vision of her Child was the joyful recognition of her elevation.
3. But more than that, there was in her vision of Jesus a third joy, the joy of union with God, and that a twofold union. First the joy of the union of contemplation. As Mary looked upon Jesus she saw mirrored in Him the beauty of God. There she sees the vision of His might–God is powerful. There is then the vision of His holiness–Gods power is blended with righteousness. There is then the vision of His mercy–it is tempered by His compassion. There is then the revelation of His wisdom underlying His mysterious elections. There is the revelation of His justice, showing that He deals with men according to their moral position. Above all, there is the revelation of His faithfulness, for ever true to His blessed word. And as Mary gazed upon her Son she saw God–God in all the beauty of His perfection, and, as she saw God in Christ, God took possession of her whole being, and she rejoiced in the union of contemplation. But more than that, she rejoiced in her co-operation with Him. As she gazed upon Jesus, she knew that she had responded to Gods call; and, therefore, her life was a life of joy; in the knowledge of her union with her God as His chosen instrument in His great work. And so we learn this great truth, that the life of Mary was a life of joy. Before we con-elude, we may pass on to one other thought in connection with her life of joy–it was not a selfish joy. It is remarkable how, in the Magnificat, Mary begins with her personal experiences, but soon passes on from that to identify herself with the human race. Mary looks ahead and sees what the effect of the birth of her Son is to be on the world, how it is to ameliorate the whole condition of human life, how the oppressed are to be set free from their oppression, the hungry to be fed, the helpless to be assisted. And as she looks forward and sees the effect of the Incarnation on the race, Mary rejoices with the joy of a perfect charity, with the joy of the second Eve of our race, with each member of which she was so specially identified, because she was the mother of Him who is indeed the Son of Man. And so it ever is. Christian life is truly a life of joy. What strikes the keynote of life in the Church? Is it not the Holy Eucharist? What does the term mean? Joy, thanksgiving. It is not penance that strikes the keynote of Christian life. True, as we shall see next week, there is an under-current of the note of penance for ever blending with the thanksgiving of the Church on earth; there is a sorrow that tempers and beautifies its joy; but for all that, it is not at the tribunal of penance that the keynote of Christian life is struck. It is struck at the altar morn by morn, and it rings out there clear and distinct in the Holy Eucharist. We are baptized into Christ that we may live our lives beneath the shadow of the altar; we are baptized into Christ that we may live lives that are true to the Eucharistic note that there is struck; we are baptized into Christ in order that the experience of Mary may be our abiding experience, and the song, Magnificat, be our continuous song. Is it not so? What did Mary rejoice in as she sang Magnificat? In the indwelling of Jesus Christ. And in strange real mystery the blessing of Mary becomes the blessing of her children. Did not our Lord once say– Whosoever shall do the will of God, the same is My brother, and My sister, and mother. What do you understand these words to mean? Are they not words which cannot be fully understood outside the limits of His Church and divorced from the mystery of the Eucharist? But in His Eucharist their meaning is clear and distinct. For what was the privilege of the Incarnation? That Mary was the Christ-bearer. What is the joy of the Eucharist? That we each become a Christ-bearer. He that eateth My flesh and drinketh My blood dwelleth in Me and I in him. So, then, as we go forth on our way into the world from the altar of God we bear about within us Christ. I live, yet not I, but Christ liveth in me. (Canon Body.)
The reverence due to the Blessed Virgin
I. CONSIDER IN WHAT RESPECTS THE VIRGIN MARY IS BLESSED.
1. In her the curse pronounced on Eve was changed into a blessing. Eve was doomed to bear children in sorrow, but now this very dispensation was made the means of bringing salvation into the world. All our corruption can be blessed and changed by Christ. The very punishment of the fall, the very taint of birth-sin, admits of a cure by His advent.
2. When Christ came as the seed of the woman, He vindicated the rights and honour of His mother. From that time, marriage has not only been restored to its original dignity, but even gifted with a spiritual privilege, as the outward symbol of the heavenly union subsisting betwixt Christ and His Church.
3. Mary is doubtless to be accounted blessed and favoured in herself, as well as in the benefits she has done us. Who can estimate the holiness and perfection of her who was chosen to be the mother of Christ? If to him that hath, more is given, and holiness and Divine favour go together (and this we are expressly told), what must have been the transcendant purity of her, whom the Creator Spirit condescended to overshadow with His miraculous presence? What, think you, was the sanctified state of that human nature, of which God formed His sinless Son–knowing, as we do, that what is born of the flesh, is flesh, and that none can bring a clean thing out of an unclean?
II. This being so, WHY ARE WE NOT TOLD MORE ABOUT THE BLESSED VIRGIN?
1. Scripture was written, not to exalt this or that particular saint, but to give glory to Almighty God. Had Mary been more fully disclosed to us in the heavenly beauty and sweetness of the spirit within her, she would have been honoured, her gifts would have been clearly seen; but the Divine Giver would have been somewhat less contemplated, because no design or work of His would have been disclosed in her history. He would have been seemingly introduced for her own sake, not for His, and we should have been in danger of resting in the thought of her, the creature, more than God the Creator. Thus it is a dangerous thing, it is too high a privilege, for sinners like ourselves, to know the best and innermost thoughts of Gods servants. It is in mercy to us that so little is revealed about the blessed virgin, in mercy to our weakness, though of her there are many things to say, yet they are hard to be uttered, seeing we are dull of hearing.
2. The more we consider who Mary was, the more dangerous will such knowledge of her appear to be. Other saints are but influenced or inspired by Christ, and made partakers of Him mystically. But, as to Mary, Christ derived His manhood from her, and so had an especial unity of nature with her; and this wondrous relationship between God and man, it is perhaps impossible for us to dwell upon without some perversion of feeling. For, truly, she is raised above the condition of sinful beings, though by nature a sinner; she is brought near to God, yet is but a creature; and seems to lack her fitting place in our limited understandings, neither too high nor too low. We cannot combine in our thought of her all we should ascribe with all we should withhold. Hence, we had better only think of her with and for her Son, never separating her from Him, but using her name as a memorial of His great condescension in stooping from heaven, and not abhoring the virgins womb. Nothing is so calculated to impress on our minds that Christ is really partaker of our nature, and in all respects man, as to associate Him with the thought of her, by whose ministration He became our brother. (J. H. Newman, D. D.)
True womanly fame
A true womans thought I For so far as a woman is sincere to the nature God has given her, her aspiration is not so much that the world should ring with her fame, or society quote her as a leader of fashion, but that she should bless, and be blessed in blessing. It is not that she should not wish for power, but that she should wish for a noble, not an ignoble power. It is not that she should not wish to queen it in this world, but that she should wish to queen it, not by ostentation of dress or life, nor by eclipsing others, but by manifestation of love, by nobility of gentle service, by unconscious revelation in her life and conscious maintenance in others by her influence, of all things true and pure, of stainless honour in life, of chivalrous aspiration in the soul. At home or in the wider sphere of social action her truest fame is this, that the world should call her blessed. The music of that thought sounds through every line of the virgins psalm. And there is no sadder or uglier sight in this world than to see the women of a land grasping at the ignoble honour, and rejecting the noble; leading the men, whom they should guide into high thought and active sacrifice, into petty slander of gossip in conversation, and into discussion of dangerous and unhealthy feeling; becoming, in this degradation of their directing power, the curse and not the blessing of social intercourse–becoming what men in frivolous moments wish them to be, instead of making men what men should be; abdicating their true throne over the heart to grasp at the kingdom over fashion; ceasing to protest against impurity and unbelief, and giving them an underhand encouragement; turning away from their mission to bless, to exalt, and to console, that they may struggle through a thousand meannesses into a higher position, and waste their Divine energy to win precedence over their rival; expending all the force which their more excitable nature gives them, in false and sometimes base excitements day after day, with an awful blindness and a pitiable degradation; exhausting life in amusements which fritter away, or in amusements which debase, their character; possessing great wealth, and expending it only on self, and show, and shadows; content to be lapped in the folds of a silken and easy life, and not thinking, or thinking only to the amount of half a dozen charitable subscriptions–a drop in the waters of their expenditure–not thinking that without their closed sanctuary of luxurious peace, thousands of their sisters are weeping in the night for hunger and for misery of heart, and men and children are being trampled down into the bloody dust of this city, the cry of whose agony and neglected lives goes up in wrath to the ears of God. This is not our work, you say, this is the work of men. Be it so if you like. Let them be the hands to do it; but who, if not women, are to be the hearts of the redemption of the poor from social wrong? As long as the women of England refuse to guide and to inspire, as long as they forget their nature, and think of pleasure instead of blessing, as long as they shut their ears to the agony of the cities of this land, that they may not be disturbed in their luxury, and literature, and arts, so long men will, as they have ever done, take the impulse of their lives from them and do nothing chivalrous, nothing really self-sacrificing, nothing very noble and persistent for the blessing of the world. The regeneration of society is in the power of the woman, and she turns away from it. All future English generations might call her blessed, and she prefers that they should call her fashionable! (Stopford A. Brooke, M. d.)
The Virgin Mary; or, true blessedness
The Virgin Mary is the woman of all others whom truly to contemplate is to revere. She stands alone among the women of the earth. She occupies a position that is unique in the history of the world–the most illustrious of all her sex, whom all generations shall call blessed.
I. IN DWELLING UPON THE CHARACTER OF THE BLESSED VIRGIN, THERE ARE TWO ERRORS TO BE AVOIDED.
1. The error of the Roman Church–Mariolatry, i.e., the exaltation of Mary to a position that no created being can occupy, a position scarcely inferior to that of Christ Himself, the appealing to her to bring her influence to bear on her Son, as though He needed thus influencing, as though any one could be more tender, more compassionate, more truly sympathetic than that all-merciful High Priest, who is touched with the feeling of our infirmities, having been tempted in all things as we are, bone of our bone, flesh of our flesh.
2. On the other hand, there is the opposite error, which is doubtless a reaction, a recoil from this undue exaltation of the Blessed Virgin–I mean the error of the puritanical school of thought, which, by a kind of rebound, throws itself into the opposite extreme, and, almost dreading the very mention of her name, seems to deny to her the respect which is surely due to her, and which is claimed for her in Holy Scripture.
II. CONSIDER WHAT THOSE SPECIAL VIRTUES WERE THAT SHONE FORTH IN THE VIRGIN MARY, those graces and characteristics that give such beauty to our conception of her saintliness.
1. Humility. The burden of the Magnificat is the greatness of God and her own littleness, the marvellous condescension of the high and lofty One who inhabiteth eternity, in stooping so low to visit one so poor and so humble as she was. Humility, what a beautiful virtue it is! and yet how difficult to acquire! How easy it is to mistake it. There are so many spurious imitations of it; there is so much dissimulation in the world that it is sometimes difficult to distinguish between a mock humility and the genuine virtue. It is so necessary that the motive be the right one. True humility consists not merely in appearing lowly to others, it is the being lowly, lowly in ones own estimation, lowly in heart. It is to recognize what God is, and what we are. It is the only garb that befits weak and erring mortals such as we are.
2. Simplicity of character. How much this grace is needed among us–in words, in dress, in demeanour.
3. Faith. Blessed is she that believed. Faith, what is it? It is to take God at His word, it is to rest the soul on Him, to trust Him, to surrender the whole being, body, soul, and spirit, to His keeping. A person strong in faith is one who can rise above the poor paltry objects of this earth, and endure as seeing Him who is invisible. Conclusion: If we would do the will of God, if we would be blessed as Mary, there must be in us the qualifications that Mary possessed–humility, simplicity, faith. Humility, that God may dwell in us; simplicity, that we may be true children of God; faith, that Gods voice may be heard and obeyed. Oh, how beautiful must such a life as this be! the life of God in the soul–I live, yet not I, but Christ liveth in me. (Rowland Ellis, M. A.)
The Magnificat
Every burst of true religious life is accompanied by its burst of religious poetry. This is marked in our own most popular hymn-books by the names of Luther, Wesley and Whitfield, Keble and Newman. St. Lukes Gospel shows us that it was so just before our Lords appearance. All through that Gospel, indeed, an attentive ear can catch choral vibrations. Its close is anthem-like. But more especially is this the case with its opening chapter. The air is full of song. The whole field is in flower.
I. LET US LOOK AT THE HISTORICAL FRAMEWORK IN WHICH THE MAGNIFICAT IS SET. Mary was misconstrued by the world. She was called upon to bear the cross which is heaviest for the purest souls–a 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. A light twinkled for her among the hills. If, as seems most probable, Elisabeth lived at Hebron, the journey would be, for a traveller supplied with the best horses of the country, one of seven or eight hours; for one unable to procure such help, about twice that length of time. The journey lies through one of the sternest and wildest routes in Palestine. The solitude is the most desperate which travellers of experience have ever traversed. The scenery is so stern that the very mountains of Moab, touched as they are with a beautiful rosy tint, present a contrast which is almost a relief. At the end of her second or third days journey–probably late on the third–lines of blue smoke, piercing a sky touched by the twilight shadows, told the Virgin that she was drawing near to Hebron. The softer and more humanised character of the landscape might insensibly communicate a measure of relief to that aching heart. Yet Hebron was a spot which could scarcely be entered without solemn associations, by one whose spirit habitually breathed and moved in the atmosphere of the Old Testament Scriptures. It not only included the grotto of Machpelah, the last resting-place of Sarah, of Abraham, of Isaac, Rebekah, Leah, Jacob. Its foundation ascended to an antiquity which just exceeded that of Tanis, in Egypt. Long before the Canaanites came, the gigantic shapes of Anakim and Rephaim moved through the primaeval forests by which it was surrounded. The Canaanites gave it the name of Arba, a great warrior of the Anaks (Kirjath-arba). These distant and marvellous recollections must impress the least susceptible imagination. However this may have been, there must have beer a pathos in the quiet worn 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. And in the power of the Holy Spirit, the babe within her quickening, and seeming to leap into joyous life, she spoke with a thrilling and exultant voice, that swelled and rang out in ecstatic welcome to the mysterious incarnation into whose presence she was brought. Two thoughts here naturally occur.
1. It was nothing but a brief, unrecorded salutation, probably of one or two words, which drew out the amazing and magnificent acknowledgment, that came home to Elisabeth with the power of the Holy Ghost, and, for a while, stirred her very frame, elevated her spirit, ennobled and transformed the tones of her voice into a rich and stately music. Here, as is so often the case, Gods work is done by an unconscious influence going forth from His servants. Even handkerchiefs and aprons lead to high manifestations of the powers that are lodged in the gospel. When souls are steeped, day by day, in prayer and prolonged realization of the presence of God, more especially when they are in sorrow, or bearing the cross, a sweet contagion goes forth from them. A mere act of common courtesy and affection perhaps, as in the case of Marys salutation, touches the deepest spiritual chords in other hearts.
2. It certainly should not be overlooked that, in the presence of the incarnate Lord, Elisabeths child leaped and quickened beneath her leaping heart. It is strange, then, that believing people should assume that very young children are necessarily insusceptible of grace. Such an assumption is not reasonable. The first springs of thought, said a great philosopher, like those of the Nile, are veiled in obscurity. What influences may be made to stir those unknown springs, what elements may be mingled with those obscure waters, we cannot tell, and therefore we are not in a position to deny, in the presence of a counter-affirmation of the Word of God.
II. WE NOW PROCEED TO THE MAGNIFICAT ITSELF. After the prominence given to the loud ecstatic utterance of Elisabeth (verse 42), it seems certain that the delicate pencil of St. Luke presents us with a real contrast in a single word. And Mary said. Elisabeths utterance and supernatural possession by the Holy Ghost was instantaneous; it was a single and exceptional burst, a momentary elevation. But, during those months, when her very frame was the shrine of the Christ of God, Mary was habitually steeped in the Spirit, habitually absorbed in the great Presence by which she was inhabited. There is a noble quiet in the one word said. But that quiet does not exclude a great and special joy, which gushed up within her soul and spirit at the words of Elisabeth. For those words are pervaded not only by enthusiastic acknowledgment of Marys purity, but by enthusiastic recognition of the secret in her soul, of the truth of which she was the favoured depositary. Every one who is possessed by a great unpopular truth, finds that unpopularity one of the severest of trials. He may, indeed, and he must bring it forth to others; but he will be plied with sarcasms in the world, with texts and anathemas even in the Church. There is a joy of the purest and rarest kind, when some one at last says, The truth which possesses you has taken possession of me also. I understand you. Such was Marys joy when she said, in the rhyme-thought of Hebrew poetry, the second rhythm at once repeating and passing beyond the first–My soul doth magnify the Lord, and my spirit did exalt upon that God who is my Saviour. Let us examine the personal traits, and the general religious principles, by which the Magnificat is pervaded.
1. Of these personal traits, humility is, no doubt, the chief. Mary, in the Magnificat, does not profess humility; she practises it. Favoured, indeed, she is. Yet (as the word so translated implies) she has no thought of that which she is–only of that which, in Gods free grace, she has received. In the second line she counts herself among the lost whom He has brought into a state of salvation. Her joy and exultation repose upon that God who is her Saviour. Her womans heart does, indeed, throb as it thinks of the cry which arises from the heart of redeemed humanity, as it turns to the grace which she has received–For lo! from hence on, all the generations shall call me blessed. But why? For He that is mighty hath done to me great things, and holy is His name. He who hath a gift, writes an excellent old divine, and is puffed up by it, is doubly a thief; for he steals the gift, and the glory of it also; and both are Gods.
2. The religious principles by which the Magnificat is pervaded are these. Marys soul is full of faith in the tenderness and power of God–in the incarnation of our Lord Jesus Christ. And she believes intensely in the victory of that Incarnation: in the sure triumph of God. With the instinct of a prophetess, she sees an outline of all history, and compresses and crushes the vast drama into four strong rugged words–still as the rocks, obscure as the mists or troubled sunlights that veil them, the secrets of God, whose meaning men see when a great revolution is over, and which then goes back into silence for centuries again. He hath put down the lords of dynasties from thrones. That dethronement includes not Herod only, though it may have begun from the Idumaean usurper. Scribes and Pharisees, men of action and science; pontiffs, powerful with a power not of God; men of action which is not heavenly, and science which is not true; Mary sees them sink, or their thrones stand untenanted, if they stand at all. Not always by the earthquake of war and revolution. In an old Greek city, a modern engineer once remarked a mass of stone, many tons in weight, lifted up for several feet from the ground, and hanging, as if suspended in the air. On looking more closely, he saw that the root of a huge fig-tree had performed this achievement. By exercising an even, continued pressure, every moment of the twenty-four hours, for about three centuries, it had fairly lifted off this stupendous weight. Something of this strong, yet gentle and gradual work is done by the influence of Christianity. A miracle of lifting is performed. The tyrant is hurled from his throne, not by might, not by power.
III. WE MAY PROCEED TO DRAW SOME LESSONS, ECCLESIASTICAL AND PERSONAL, FROM THE MAGNIFICAT.
1. It will not, we think, offend those earnest Christians who object upon principle to parts of the English Liturgy, or even to liturgies in general, if we venture–surely in no spirit of offence or controversy–to give expression to the reasons which probably induced our Reformers to retain this poem in the Reformed Prayer-book. A manual of public prayer, they doubtless thought, would scarcely be complete without the Magnificat, and other poems of the New Testament. A Scriptural service should reproduce the Bible essentially. In the Old Testament it should incorporate the Psalms. In the New Testament there are but few Divine songs. But there are some, and surely they are there for good reasons. We can scarcely fail to remark that there is much caprice in the taste for hymns. It is, in the midst of fluctuation and mutability, a great thing to have some hymns in public service whose permanence is insured by their being strictly scriptural.
2. Not without propriety is the Magnificat placed in the public service. It comes after the Old Testament lesson. Now the Magnificat was breathed by Mary with the Old Testament promise fully before the gaze of her soul. In remembrance of His mercy, she exclaims, as He spake to our fathers, to Abraham, and to his seed for ever. She 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, in a superstitious horror of superstition, forget this. She is blessed. Blessed because chosen out from all the mothers of Israel, and of the earth, to an inconceivable privilege. Blessed, because consecrated as a temple for the Eternal Word; by ineffable conjunction, uniting to Himself that human nature which was conceived and born from her.
4. Personal lessons. We may well apply Marys words to ourselves for a mercy common to all. Jesus Himself teaches us that her blessedness is ours; that so there is a strange family likeness between us and her (Mat 12:48-50). In a family which possesses some one specially gifted member, we often see looks of him in others. So the likeness of Christ is reproduced, generation after generation, in all the children of God. Again, praise should be our work. The brute rolling in the dust of our roads is said to have inherited associations of the free desert sands. The dog, scraping and turning before he lies down to rest, similarly acts from a blind reminiscence of progenitors in the prairie grass. Much more do men inherit the instinct of that praise, of which the Magnificat is the purest expression.
Once more, joy and peace are part of our purchased inheritance. 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. (Bishop Wm. Alexander.)
The Virgin Marys joy
The events in Marys life which lead to this burst of joy.
I. The first event to be noticed in her life, IS THE HIGH HONOUR GOD UNEXPECTEDLY PUTS ON HER. We find her, in an earlier part of this chapter, living at Nazareth, a city or town of Galilee. Little, however, is said of her rank or condition there. But suddenly comes down an angel from heaven to her, salutes her as the highly favoured of Jehovah, and announces to her that she is the destined mother of the worlds Saviour. We often tell you, brethren, that there may be many an unexpected affliction and sorrow awaiting you in the future; we may tell you now that there may be too in that future many unlooked for joys and honours awaiting you. These things, like all others, are in the hands of a sovereign God, and in His wise and holy sovereignty He often pours them out abundantly where they are the least expected. He hath regarded the lowliness of His handmaiden, says Mary, as though recognizing the pleasure He takes in exalting the humble, and surprising them with manifestations of His love.
II. We see next in Marys life THE PAINFUL TRIAL WITH WHICH THIS HIGH HONOUR WAS ACCOMPANIED. One moments thought, brethren, will bring this to your minds. The angel appeared to her privately. None saw or heard him but herself. When she tells of his visit and message, who will believe her? and if she is not believed, what in a short time will be her situation: Her character ruined, the world scorning her, her friends mourning over her, and worse–her betrothed husband, the object perhaps of her warmest youthful affections, lost to her, loving her still but casting her off may, her very life endangered, for she will be charged with an offence which, by a Jewish law, is death. Dearly, some would say, will she pay for the honour intended her. But when does God bestow honour on any one without calling on him to pay something for it? We could not bear the Divine mercies, were it not for the afflictions, the sorrows and mortifications, which generally accompany them.
III. Observe next in Mary HER SUBMISSIVE ACQUIESCENCE BOTH IN THE HONOUR AND IN THE TRIAL ALLOTTED HER. Moses, when God Himself appears to him at Horeb, and makes known to him that He has chosen him to be the deliverer of His people, begins to debate the matter with God, telling Him He has made a mistake, and chosen a wrong instrument for the accomplishment of His purpose. Who am I, he asks, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? Mary rises above it all. The angel delivers his message to her. There is no bidding him pass her by and go elsewhere, no telling him of her unworthiness, no obtruding of herself or her own feelings in any way. Behold the handmaid of the Lord, she says: be it unto me according to thy word. And that is real humility, which leads us to regard ourselves as Gods servants. But Mary was a thoughtful as well as an humble woman. It is more than probable, therefore, that all the consequences which must naturally follow the honour designed for her, rushed at this moment into her mind. The tone of her answer seems to intimate this. And a word from her, we are ready to say, would have averted these consequences. Go, she might have said to the angel, to my parents, or go to some of my neighbours and friends, or go to Joseph and tell him what is to happen to me. Save those kind hearts from sorrow, and me from shame. But not a word of the kind comes from her. She looks on honour and dishonour, evil report and good report, with the same calmness. Come what will, she seems to say, be it unto me according to thy word. We must now look at her joy.
1. It is clear that it was a joy ACCOMPANIED WITH BOTH AFFLICTION AND SUBMISSION. At Nazareth, Marys home, all was still dark as before. Ye! Mary is happy; she magnifies the Lord and her spirit rejoices. But what is the promised joy of the gospel? It is abounding joy in abounding tribulation. You must wait, therefore, for your tribulation to abound, before you are warranted to complain or wonder that your spiritual joy does not overflow. But are your trials severe? Then you have to learn that there is no abounding joy for you, till you are perfectly content to have them severe; till your minds are completely reconciled to them; till all murmuring, and rebellion, and impatient struggling to get rid of them, are come to an end. The soul often keeps up a long effort in affliction to make terms with its God. Tribulation must work patience before it can work joy, or hope, or anything pleasant.
2. And this joy before us is A DEEPLY SEATED JOY. My soul doth magnify the Lord; my spirit hath rejoiced. It was no superficial, transient pleasure, excited in her by Elisabeths words or kindness; it was a joy lodged deeply within her, filling her heart and soul; quickened and called into outward expression indeed by the sympathy she had experienced, but existing in perfect independence of that sympathy and of all outward things. It is evident that, young as she was, she had a mind and feelings of unusual strength. Her joy partook, therefore, of the character of her mind and feelings. It was a powerful joy. Light minds will have light joys They are not spacious enough for the joy of the Holy Ghost to dwell largely in them. A child must not wonder that it can take little or no share in the pleasures of a man.
3. This joy again IS A SINNERS JOY IS A SINNERS GOD. It is joy in a Saviour. Holy as she was, she felt herself a sinner; and her highest joy was not in Elisabeths kindness, though that must have been at this time a balm indeed to her; nor in the honour the Lord had put on her, though in that she exults; it was in this–that she had found for her guilty soul a mighty, a Divine Saviour. And was there anything wonderful or peculiar in this? Nothing peculiar, for the saints of God in all ages have felt the same. My heart shall be joyful in the Lord; it shall rejoice in His salvation; had said her father David long before. The reason is, the Lord in all His dispensations with us deals with us as sinners. There is a peculiarity in His dispensations towards us. He will have a corresponding peculiarity therefore in our conduct and in our feelings towards Him. The worship that He requires of us, is a sinners worship; the praise we offer Him, must be a sinners praise; and the joy too we feel in Him, will be a sinners joy. Nor is this wonderful. Consider what salvation is. It is the restoration of a ruined soul. It is the taking of us from the very gates of hell to heaven. I would not forget God as my Preserver, my Benefactor, my Comforter, the sole Author and Giver of all my blessings; but if I magnify Him, my soul must magnify Him the most, and if I rejoice in Him, my spirit must rejoice in Him the most, as God my Saviour.
4. And this also we must notice in this joy–it was A JOY THAT WAS THE FRUIT AND EFFECT OF FAITH. It is as a Saviour that we must chiefly rejoice in Him, and His salvation is a future thing, not one of us has received more than an earnest and foretaste of it. Faith therefore becomes a necessary pre-requisite to joy. It is the eye of the soul, which enables it to discern the beauty, and excellency, and glory, of its unseen God; and the reality, greatness, and certainty, of the salvation and blessings He has promised us. We turn to Mary, and in her we see this faith exemplified. As we repeat her words in our service, we are ready to imagine that they must have come from her with the infant Jesus in her arms, that they were a young mothers first words of joy over her new-born babe. But that Jesus is as yet unborn. She is singing here a song of almost pure faith. She is placing Gods promises before her mind, and in them she is exulting. And here, brethren, lies the great secret of almost all a Christians joy–he is living, not a life of sense, but a life of faith. Many of you look to what you have for comfort and happiness; he looks to what he is to have, to what God has promised him, to what the rolling years are to bring him ages and ages hence. This is no delusion, brethren. It is not, as you may suppose, an ideal thing. It is a real thing. There are those now around you, who could tell you that it is a real thing. The joy of Marys soul in God her Saviour, is a joy they can understand as well as you can understand a parents joy in his children, or a friends joy in his friend, or a thirsty mans joy in a fountain, or a weary travellers joy in his home. It is a joy they have known and felt. (C. Bradley, M. A.)
Magnifying the Lord
My soul doth magnify the Lord. Here is an occupation for all of us who know the Lord, and have been born into His family. It is an occupation which may be followed by all sorts of people. This humble woman speaks of her low estate, and yet she could magnify the Lord. All believers, of every rank and condition, can attend to this work. This is an occupation which can be followed in all places. You need not go up to the meeting-house to magnify the Lord, you can do it at home. You may be tossed about upon the sea in a storm, but you may trust His name, and be calm, and so magnify Him. Or, you may be no traveller, and never go a hundred yards out of the village in which you were born, but you may magnify the Lord just as well for all that. This is not an occupation which requires a crowded congregation, it can be fitly performed in solitude. I suppose this sonnet of the Virgin was sung with only one to hear it, her cousin Elisabeth. There is quorum for Gods praise even where there is only one; but, where there are two that agree to praise God, then is the praise exceeding sweet. (C. H. Spurgeon.)
Living in God a source of joy
What a blessing is a cheerful spirit! When the soul throws its windows wide open, letting in the sunshine, and presenting to all who see it the evidence of its gladness, it is not only happy, but it has an unspeakable power of doing good. To all other beatitudes may be added, Blessed are the joy-makers. I have power in my soul which enables me to perceive God. I am as certain as that I live that nothing is so near to me as God. He is nearer to me than I am to myself. It is part of His very essence that He should be nigh and present to me And a man is more blessed or less blessed in the same measure as he is aware of the presence of God. (John Tauler.)
Joy under unfavourable circumstances
When some of its tribe have migrated to lands where the frost never sets, and the snow never falls, the sweet little Robin with its red breast, and its warm brown plumage, its cheerful chirp, and nimble movements, never seems to lack any good thing, but in frost and snow is daily fed, and is seldom found dead from cold or hunger, or even wearing the appearance of a famished state. The peasants wonder how the robin lives, and in some districts they call it God Almightys bird, because they suppose that by some special providence it is sustained and fed. There are many like this feathered creature; their outward circumstances always wear a wintry aspect, and yet they are always cheerful, they never complain, they never seem to want any good thing. (Samuel Martin.)
Joyous workers do most for God
Joy. God delights in joy; and His desire for His people is that they should be trustful and joyful–and this both for their own sakes and for His glory. God needs vigorous workers, and He can only have these by bestowing on them a joy adequate to the greatness of the work. In joy the apostles went forth to work for God, and they found that the joy of the Lord was their strength. It is joy then, not sorrow, that is our strength; and they that have done most for God, have been those who have had most joy in God. (H. Bonar, D. D.)
Rejoicing always
Billys whole life was spent in praising the Lord, and for the most part aloud. He couldnt help himself; with a heart always in tune, every influence, every breath shook from its tremulous chords some note of thanksgiving. As I go along the street, he said, I lift up one foot, and it seems to say Glory! and I lift up the other, and it seems to say Amen! and they keep on like that all the time I walk. Probably you would have come upon him singing. Bless the Lord, I can sing, he would say; my Heavenly Father likes to hear me sing. I cant sing so sweetly as some, but my Father likes to hear me sing as well as those who can sing better than I can. My Father likes to hear the crow as well as the nightingale, for He made them both. (Life of Billy Bray.)
Happiness of confiding in God
There once lived in an old brown cottage a solitary woman. She tended her little garden, and knit and spun for her living. She was known everywhere, from village to village, by the name of Happy Nancy, She had no money, no family, no relatives, and was half-blind, quite lame, and very crooked. There was no comeliness in her, and yet there, in that homely, deformed body, the great God, who loves to bring strength out of weakness, had set His royal seal. Well, Nancy, singing again? would the chance visitor say, as he stopped at her door. O yes, Im for ever at it. I wish youd tell me your secret, Nancy. You are all alone, you work hard, you have nothing very pleasant surrounding you; what is the reason youre so happy? Perhaps its because I havent got anybody but God, replied the good creature, looking upward. You see, rich folks like you depend upon their families and their houses; theyve got to be thinking about their business, of their wives and children; and then theyre always mighty afraid of troubles ahead. I aint got anything to trouble myself about, you see, cause I leave all to the Lord. I think, well, if He can keep this great world in such good order, the sun rolling day after day, and the stars shining night after night, and make my garden things come up the same, season after season, He can certainly take care of such a poor thing as I am; and so you see I leave it all to the Lord, and the Lord takes care of me. Well, but, Nancy, suppose a frost comes after your fruit-trees are all in blossom and your plants out; suppose But I dont suppose–I never can suppose–I dont want to suppose, except that the Lord will do everything right. Thats what makes you people unhappy–youre all the time supposing. Now, why cant you wait till the suppose comes, and then make the best of it? Ah, Nancy, its pretty certain youll get to heaven, while many of us, with all our worldly wisdom, will have to stay out. There you are–at it again, said Nancy, shaking her head; always looking out for some black cloud. Why, if I were you, Id keep the devil at arms length, instead of taking him right into my heart. Hell do you a desperate sight of mischief. She was right. We do take the demon of care, of distrust, of melancholy foreboding, of ingratitude, right into our heart. We canker every pleasure with gloomy fear of coming ill. We seldom trust that blessings will enter, or hail them when they come. We should be more childlike to our Heavenly Father, believe in His love, learn to confide in His wisdom, and not in our own and, above all, wait till the suppose comes, and make the best of it. Depend upon it, earth would seem an Eden if you would follow Happy Nancys rule, and never give place in your bosom to imaginary evils. (Students Handbook to Scripture Doctrines.)
The greatest blessedness is to be a follower of Christ
All generations shall call me blessed. So sang Mary, when the greatness of her mother-joy was made known to her. Yet her highest blessedness, after all, was not so much because she was the mother, as because she was the disciple, of Jesus Christ. It was a great favour to be His nurse, but a far greater to be His follower. (J. Stringer Rowe.)
Marys unselfishness
In these words we see, as in the song of Hannah, the exaltation of a purely unselfish spirit, whose personal experiences merge themselves in those of universal humanity. One line alone expresses her intense sense of the honour done her, and all the rest is exultation in her God as the helper of the poor, the neglected, the despised and forgotten, and the Saviour of her oppressed country. No legend of angel ministrations or myths of miracle can so glorify Mary in our eyes as this simple picture of her pure and lofty unselfishness of spirit. (H. B. Stowe.)
Christianity and women
The position of yemen in Christian society is directly traceable not only or chiefly to our Lords teaching, but to the circumstances of His birth. Before He came woman, even in Israel, was little better than the slave of man. In the heathen world, as in Eastern countries now, she was a slave to all intents and purposes. Here and there a woman of great force of character joined to hereditary advantages might emerge from this chronic oppression–might become a Deborah or a Semiramis, or a Boadicea, or a Cleopatra, or a Zenobia–might control the world by controlling its rulers. But the lot of the great majority was a suffering and a degraded one. But when Christ took upon Him to deliver man, He did not abhor the virgins womb. In the greatest event in the whole course of human history, the stronger sex had no part whatever. The Incarnate Son was conceived by the Holy Ghost and was born of the Virgin Mary, and therefore in, and with Mary, woman rose to a position of consideration unknown before, in which nothing is forfeited that belongs to the true modesty and grace of her nature–by which a larger share of influence in shaping the destinies of the Christian races was secured to her in perpetuity. It was the Incarnation which created chivalry and those better features which sweeten our modern life, and which are due to chivalry. (Canon Liddon.)
Greatness of God
When Massillon pronounced one of those discourses which have placed him in the first class of orators, he found himself surrounded by the trappings and pageants of a royal funeral. The temple was not only hung with sable, but shadowed with darkness, save the few twinkling lights on the altar. The beauty and the chivalry of the land were spread out before him. The censers threw forth their fumes of incense, mounting in wreaths to the gilded dome. There sat Majesty, clothed in sack-cloth and sunk in grief. All felt in common, and as one. It was a breathless suspense. Not a sound stole upon the awful stillness. The master of mighty eloquence arose. His hands were folded on his breast. His eyes were lifted to heaven. Utterance seemed denied to him. He stood abstracted and lost. At length, his fixed look unbent; it hurried over the scene, where every pomp was mingled and every trophy strewn. It found no resting-p/ace for itself amidst all that idle parade and all that mocking vanity. Again it settled; it had fastened upon the bier, glittering with escutcheons and veiled with plumes. A sense of the indescribable nothingness of man at his best estate, of the meanness of the highest human grandeur, now made plain in the spectacle of that hearsed mortal, overcame him. His eye once more closed; his action was suspended; and, in a scarcely audible whisper, he broke the long-drawn pause–There is nothing great but God. (Sermons by Dr. Hamilton.)
Gods continuing mercy
What a comfort to remember that the Lords mercy and lovingkindness are to be continued. Much as we have experienced in the long years of our pilgrimage, we have by no means outlived eternal love. Providential goodness is an endless chain, a stream which follows the pilgrim, a wheel perpetually revolving, a star for ever shining, and leading us to the place where He is who was once a babe in Bethlehem. All the volumes which record the doings of Divine grace are but part of a series to be continued. (C. H. S.)
An ignominious fall
How proudly in history sounded the name of William the Conqueror I Intimidator of France and Anjou and Brittany, victor at Hastings sustaining the English crown, driving people from their homes that he might have a game forest, making a Domesday Book by which all the land was put under despotic espionage to avenge a joke at his obesity, proclaiming war, trampling harvest-fields and vineyards under cavalry hoof, until nations were horror-struck. But at that apex of renown, while he was riding one day his horse put forefoot on a hot cinder and plunged, wounding the rider against the pommel of the saddle so that he died, his son hastening to England to get the crown before his fathers breath ceased. The imperial corpse, coffinless, carried in a cart, most of the attendants leaving it in the street at a fire alarm, that they might go and see the conflagration. The burial in the church, built by the Conqueror, interrupted by some one who cried: Bishop, the man whom thou hast praised was a robber; the very ground on which we are standing is mine, and is the site where my fathers house stood. He took it from me by violence to build this church upon it. I reclaim it as my right, and in the name of God I forbid you to bury him here or cover him with my glebe. Go up, said the ambition of William the Conqueror. Go up by way of a throne; go up by way of criminality; go up by way of revenge. Come down, says God. Come down by the way of a miserable death; come down by the way of ignominious obsequies; come down in the sight of all nations; come clear down; come for ever down! (Dr. Talmage.)
Pride the master sin
Pride is the great master sin of the human heart. Ruskin says, In general, pride is at the bottom of all great mistakes. Napoleon declared, Pride never listens to the voice of reason, nature, or religion. God resisteth the proud. Those that walk in pride He is able to abase. David, Nebuchadnezzar, Belshazzar, and Herod experienced this. (See Dan 4:5; Act 12:23.) Charles V. was so sure of victory when he invaded France, that he ordered his historians to prepare plenty of paper to record his exploits. But he lost his army by famine and disease, and returned crest-fallen. A South-American farmer had such large herds of horses, that he boasted, Ill never want horses, not even if God wished it. Soon after, an epidemic destroyed them every one. He that exalteth himself shall be abased. (H. R. Burton.)
Pride before destruction
As weeds naturally grow in rich soil, so pride is commonly engendered by prosperity. The devil and his angels when they were in heaven, and desired to usurp the place of God; our first parents when they were in Eden, and aspired to be as gods; Haman when he was the favourite of Ahasuerus, and wished everybody to honour him; David when he became great, and commanded Joab to number Israel that he might know how mighty a king he was;–are Scripture illustrations of pride and its results. Bajazet, Sultan of the Turks about five hundred years ago, was a great conqueror, till at length he was completely defeated by Timur, the Emir and general of the Tartars. In reply to Timurs question, Had you conquered what would you have done with me? Bajazet haughtily answered, Put you in an iron cage, and exhibited you wherever I went. Proud man, angrily replied Timur, it shall be done so to thee; and for about three years Bajazet was exhibited like a wild beast, till, in his misery, he killed himself by beating his head against the bars of his cage. When the first Napoleon was preparing to invade Russia, a lady, trying to dissuade him, said, Man proposes, but God disposes; Madame, he proudly answered, I dispose, as well as propose. It was remarked that from that time he never prospered. Great gifts are beautiful as Rachel, but pride makes them barren as she was. A proud heart and a lofty mountain are never fruitful. (H. R. Burton.)
Help offered
With marked effect Mr. Moody narrated the following incident, communicated to him by Pastor Monod: A friend of mine in Paris said that when Prussia was at war with France, they went out one night after darkness had come to bring in the wounded men. They were afraid to take out lights for fear of getting a bullet from the enemy. When they thought they had gotten all the wounded, and were ready to retire into the city, a man got on the top of a high spot of ground and cried in a loud voice, asking if there were any who wished to be taken into Paris, and telling them the ambulance was ready to go. Before he spoke it was silent; not a voice was heard. But the moment he had ceased speaking, and the men knew that there was help, there was a cry all over the field. I come today to tell you that there is One willing to save, that there is help. Let a cry go up: Shepherd, save me from death and hell. This is the gospel.
Copiousness of Gods mercy
Gods pity is not as some sweet cordial, poured in dainty drops from a golden phial. It is not like the musical water-drops of some slender rill, murmuring down the dark sides of Mount Sinai. It is wide as the whole scope of heaven. It is abundant as all the air. If one had art to gather up all the golden sunlight that to-day falls wide over all this continent, falling through every silent hour; and all that is dispersed over the whole ocean, flashing from every wave; and all that is poured refulgent over the northern wastes of ice, and along the whole continent of Europe, and the vast outlying Asia and torrid Africa–if one could in anywise gather up this immense and incalculable outflow and treasure that falls down through the bright hours, and runs in liquid ether about the mountains, and fills all the plains, and sends innumerable rays through every secret place, pouring over and filling every flower, shining down the sides of every blade of grass, resting in glorious humility upon the humblest things–on sticks, and stones, and pebbles–on the spiders web, the sparrows nest, the threshold of the young foxes hole, where they play and warm themselves–that rests on the prisoners window, that strikes radiant beams through the slaves tear, that puts gold upon the widows weeds, that plates and roofs the city with burnished gold, and goes on in its wild abundance up and down the earth, shining everywhere and always, since the day of primal creation, without faltering, without stint, without waste or diminution; as full, as fresh, as overflowing to-day as if it were the very first day of its outlay–if one might gather up this boundless, endless, infinite treasure, to measure it, then might he tell the height, the depth, and unending glory of the pity of God! The light, and the sun, its source, are Gods own figures of the immensity and copiousness of His mercy and compassion. (H. W. Beecher.)
Power of a true Christian woman
We are told that this sacred visit lasted three months. A mythical legend speaks of a large garden, pertaining to the priests house, where Mary was wont to walk for meditation and prayer, and that bending one day over a flower, beautiful, but devoid of fragrance, she touched it, and thenceforth it became endowed with a sweet perfume. The myth is a lovely allegory of the best power of a true and noble Christian woman. (H. B. Stowe.)
Take heed of abusing the mercy of God
Suck not poison out of the sweet flower of Gods mercy: do not think that because God is merciful you may go on in sin; this is to make mercy become your enemy. None might touch the ark but the priests, who by their office were more holy; none may touch this ark of Gods mercy but such as are resolved to be holy. To sin because mercy abounds is the devils logic. He that sins because of mercy, is like one that wounds his head because he hath a plaister; he that sins because of Gods mercy, shall have judgment without mercy. Mercy abused turns to fury. Nothing sweeter than mercy, when it is improved; nothing fiercer when it is abused; nothing colder than lead, when it is taken out of the mine, nothing more scalding than lead, when it is heated; nothing blunter than iron, nothing sharper when it is whetted. Mercy is not for them that sin and fear not, but for them that fear and sin not. Gods mercy is a holy mercy; where it pardons, it heals. (T. Watson.)
The Christians exaltation
I have read of Ingo, an ancient king of the Draves, who, making a stately feast, appointed his nobres, at that time pagans, to sit in the hall below, and commanded certain poor Christians to be brought up into his presencechamber, to sit with him at his table, to eat and drink of his kingly cheer; at which many wondering, he said, that he accounted Christians, though never so poor, a greater ornament to his table, and more worthy of his company, than the greatest peers unconverted to the Christian faith; for when these might be thrust down to hell, those might be his consorts and fellow-princes in heaven. Although you see the stars sometimes by their reflections in a puddle, or in the bottom of a well, aye, in a stinking ditch, yet the stars have their situations in heaven. So, though you see a godly man in a poor, miserable, low, despised condition for the things of this world, yet he is fixed in heaven. (T. Brooks.)
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. (Van Oosterzee.)
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. (Luther.)
Marys patriotism
It might be imagined that thoughts like these would be too universal for a simple Jewish maiden. But remember she was espoused to one in whose veins ran the blood of Abraham, whose fathers had been kings in Jerusalem. Joseph was a Hebrew of the Hebrews, and in him she was linked to all the glorious past of her nation. From the hill-top, too, of Nazareth she saw daily the peaks of Hermon, Tabor, and Carmel, and the mist above the distant sea. So wide a prospect is scarcely seen in Palestine; and as the woman walked at eventide, the beauty and glory of her land must have grown deeply into her heart, till love of country was mingled with the life-blood in her veins. And now, inspired with the thought of the blessedness coming on her nation, the whole past and future of her race, from the tents of the wandering patriarch to the church of the Messiah to come, lay before her patriotic eyes, so blessed at last through Him who should be born of her. The heart of the Virgin broke into a song of joy. She forgot her own honour in God who gave, she forgot herself in her country. And this is what we want in England–women who will understand and feel what love of country means and act upon it; who will lose thought of themselves and their finery and their pleasure in a passionate effort to heal the sorrow and to destroy the dishonour, dishonesty, and vice of England; to realize that as mothers, maidens, wives, and sisters, they have but to bid the men of this country to be true, brave, loving, just, honourable, and wise; and they will become so, as they will become frivolous, base, unloving, ashamed of truth and righteousness, if women are so; to be not content to live only for their own circles, and to be self-sacrificing and tender there, but to take upon their hearts the burden of the poor, the neglected, and the sinful, for whom many of the most influential now exercise a dainty distant pity and no more. This is the womans patriotism; and the first note of its mighty music–a music which might take into itself and harmonize the discord of English society–was struck more than 1800 years ago in the song of the Virgin Mary.(Stopford A. Brooke, M. A.)
The prophecy of the Magnificat
The Magnificat is recognized, by the judgment and the heart of Christendom, as the noblest of Christian hymns.
1. It is in the third strophe of the hymn that Marys feeling seems to attain its highest point of elevation. She has already referred in tender, solemn, and reserved language to the great things which God has done for her. And now she is, as it were, looking out across the centuries at the mighty religious revolution which would date from the appearance of her Divine Son on the scene of human history. She uses past tenses, because she reads off what she sees intuitively, as if it were already history. Gibbon felt the power of Marys words, when, as he tells us in his autobiography, he sat musing amid the ruins of the Capitol, while they were chanting the vesper service in what had once beta the Temple of Jupiter; and the idea of writing the Decline and Fall of the city first presented itself to his mind. That which met his eye was a comment on the language of the Magnificat, as it fell upon his ear: He hath put down the mighty from their thrones. Pagan Rome was succeeded by Christian Europe; and since that astonishing revolution, the last clause of this strophe of Marys song has been continually fulfilling itself. The old civilizations receive nothing, century after century, from the Master of the feast; while simple and comparatively rude peoples, such as the New Zealanders and the Melanesians, are brought into the fold of Christ, and filled with the good things of the everlasting gospel.
2. But while we may thus with fair probability connect these clauses of the Magnificat with successive stages in the history of the Church, it is unquestionable that they are or may be in course of fulfilment, at any one period and simultaneously; that each and all of them is or may be realized perfectly in every age. The proud, the mighty, the rich of the Incarnation hymn are always here; to be scattered by the arm of God; to be put down from their thrones; to be sent empty away. This is true in the private and spiritual, as well as in the political and public sphere. And the question arises, why is it true? Why is there this intrinsic antagonism between the revelation of God on the one hand, and so much that is characteristic of human nature and energy on the other? The answer is, that Christianity presupposes in man the existence of an immense want, which it undertakes to satisfy; and further, that this want is so serious and imperative, that all honest natures must crave for its satisfaction. Happy they who in this world experience the sentence of the Magnificat; in whom pride and self-reliance is put down from its seat, and spiritual hunger is rewarded; who discover ere it is too late that they are poor and blind and naked, and who take the Divine counsel to buy raiment and fine gold and eyesalve from the Son of Man.
3. It would be easy to show how intimately our prospects of improvement in all departments of human activity and life must depend upon our faith in the continuous fulfilment of the words of the Magnificat. The temper which is there fore-doomed is in reality the great obstacle to the attainment of our best hopes for the future. (Canon Liddon.)
The hungry and the rich
Mary has, as she sings, two classes of persons before her–the hungry and the rich. She employs these words in their spiritual meaning. By the hungry Mary means those who have a sense of spiritual need, those who are dissatisfied with their present attainments. By the rich she means those who are conscious of no want, the self-satisfied.
I. THE REWARD OF SPIRITUAL HUNGER. He hath filled, &c. Mary touches upon a principle of very wide range, applicable to the needs of mental, of moral, and of physical life. If a living being is to benefit by nourishment in body, mind, or spirit, there must be the appetite, the desire for it. The soul must desire God as its true life, if God is to enlighten and strengthen it. Without this desire He will do nothing for it. It will be sent empty away. The one condition of true spiritual enrichment is a humble, earnest, persistent desire for the graces which God has to give.
II. THE PUNISHMENT OF SPIRITUAL SELF-SATISFACTION–Sent empty away. The rich were the most numerous class in the days of the Incarnation. The people did not–the mass of them–feel any sense of religious want, but were very well content with themselves. There was but a small minority who waited for the consolation of Israel. The rich still abound in the race of Israel.
III. A man, to have the presence of God in his soul, must FEEL HIS NEED OF GOD–he must be hungry. God gives to every creature a sort of preliminary endowment which creates in the soul a longing for Himself. The vast differences between man and man in later life depend upon almost unobserved acts which encourage or repress spiritual hunger in early years. Like other tastes, a hunger for spiritual things is strengthened by exercise–weakened by neglect. We cannot afford the eternal loss of God. Let usask Him to give us a strong desire to enjoy Him for ever. (Canon Liddon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 46. And Mary said] Two copies of the Itala, and some books mentioned by Origen, give this song to Elisabeth. It is a counterpart of the song of Hannah, as related in 1Sa 2:1-10.
This is allowed by many to be the first piece of poetry in the New Testament; but the address of the angel to Zacharias, Lu 1:13-17, is delivered in the same way; so is that to the virgin, Lu 1:30-33, and so also is Elisabeth’s answer to Mary, Lu 1:42-45. All these portions are easily reducible to the hemistich form in which the Hebrew poetry of the Old Testament is found in many MSS., and in which Dr. Kennicott has arranged the Psalms, and other poetical parts of the Sacred Writings. See his Hebrew Bible.
My soul doth magnify the Lord] The verb , Kypke has proved, signifies to celebrate with words, to extol with praises. This is the only way in which God can be magnified, or made great; for, strictly speaking, nothing can be added to God, for he is infinite and eternal; therefore the way to magnify him is to show forth and celebrate those acts in which he has manifested his greatness.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We are now come to the famous song of the blessed virgin, upon whom also the Spirit of the Lord comes upon this occasion. She first solemnly gives praise unto God, then by various expressions declareth the power and goodness of God, showing him worthy to be praised, and lastly applies what she had spoken more generally to the particular business of mans redemption. Our magnifying God is not by making him great, as he magnifies us, as it is Luk 1:49, but by declaring and showing forth his greatness. She saith, her soul did magnify the Lord, and her spirit rejoiced. Soul and spirit are but two words signifying the same thing, and importing that she glorified God heartily, and with her whole soul, and teaching us that all praising of God with our lips is of no significance, without the conjunction of the heart with the tongue.
In God my Saviour. So Hannah, 1Sa 2:1, My heart rejoiceth in the Lord, mine horn is exalted in the Lord. This is true spiritual rejoicing, when the primary object of our joy is not the sensible good, but the goodness of the Lord to us, in giving us that good thing.
Fuente: English Annotations on the Holy Bible by Matthew Poole
46-55. A magnificent canticle,in which the strain of Hannah’s ancient song, in like circumstances,is caught up, and just slightly modified and sublimed. Is itunnatural to suppose that the spirit of the blessed Virgin had beendrawn beforehand into mysterious sympathy with the ideas and the toneof this hymn, so that when the life and fire of inspirationpenetrated her whole soul it spontaneously swept the chorus of thissong, enriching the Hymnal of the Church with that spirit-stirringcanticle which has resounded ever since from its temple walls? Inboth songs, those holy women, filled with wonder to behold “theproud, the mighty, the rich,” passed by, and, in their personsthe lowliest chosen to usher in the greatest events, sing of this asno capricious movement, but a great law of the kingdom of God,by which He delights to “put down the mighty from their seatsand exalt them of low degree.” In both songs the strain diesaway on CHRIST; inHannah’s under the name of “Jehovah’s King”to whom,through all His line, from David onwards to Himself, He will “givestrength”; His “Anointed,” whose horn He will exalt(1Sa 2:10); in the Virgin’ssong, it is as the “Help” promised to Israel by all theprophets.
My soul . . . my spirit“allthat is within me” (Ps103:1).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Mary said, my soul doth magnify the Lord. Either Jehovah, the Father, or the Son; who, as he was David’s Lord, according to his divine nature, though his son after the flesh, was, in the same sense, Mary’s Lord, as well as her son: and by “magnifying” him is meant, not making him great, for he cannot be made greater than he is; but ascribing greatness to him, even all the perfections of the Deity, and praising him on account of them; and also declaring and speaking well of his many and mighty works of power, goodness, grace, and mercy, and giving him the glory of them: this Mary did, not in lip and word only, but with her whole heart and, soul, and with all the powers and faculties of it; being filled with the Holy Ghost, and under a more than ordinary influence of his, as her cousin Elisabeth was: and it is to be observed, that she all along speaks in the prophetic style, of things, as if they were done, which were doing, or would shortly be done.
Fuente: John Gill’s Exposition of the Entire Bible
Doth magnify (). Latin, magnificat. Harnack argues that this is also the song of Elisabeth because a few Latin MSS. have it so, but Mary is correct. She draws her material from the O.T. and sings in the noblest strain.
Fuente: Robertson’s Word Pictures in the New Testament
Said [] . Simply. Compare verse 42. “Elizabeth’s salutation was full of excitement, but Mary ‘s hymn breathes a sentiment of deep inward repose” (Godet). Compare the song of Hannah (1 Samual 2). Hannah ‘s song differs from Mary ‘s in its sense of indignation and personal triumph compared with Mary ‘s humility and calmness.
My soul – spirit [] . See on Mr 12:30. The soul is the principle of individuality, the seat of personal impressions, having a side in contact with the material element of humanity, as well as with the spiritual element. It is thus the mediating organ between the spirit and the body, receiving impressions from without and from within, and transmitting them by word or sign. Spirit is the highest, deepest, noblest part of our humanity, the point of contact between God and man.
Fuente: Vincent’s Word Studies in the New Testament
MARY’S REJOICING V. 46-56
1) “And Mary said,” (kai eipen Mariam) “And Mary responded,” to Elizabeth’s blessing.
2) “My soul doth magnify the Lord.” (megalunei he psuche mou ton kurion) “My soul continually magnifies the Lord,” or my whole inner being, much as Hannah did when she presented Samuel to Eli, 1Sa 2:1-10; Psa 34:2-3. When God’s children are specially blessed they should extol, praise, or magnify Him mightily, Psa 35:9; Hab 3:18.
Fuente: Garner-Howes Baptist Commentary
Now follows a remarkable and interesting song of the holy virgin, which plainly shows how eminent were her attainments in the grace of the Spirit. There are three clauses in this song. First, Mary offers solemn thanksgiving for that mercy of God which she had experienced in her own person. Next, she celebrates in general terms God’s power and judgments. Lastly, she applies these to the matter in hand, treating of the redemption formerly promised, and now granted to the church.
46. My soul magnifieth Here Mary testifies her gratitude, as we have already said. But as hypocrites, for the most part, sing the praises of God with open mouth, unaccompanied by any affection of the heart, Mary says that she praises God from an inward feeling of the mind. And certainly they who pronounce his glory, not from the mind, but with the tongue alone, do nothing more than profane his holy name. The words soul and spirit are used in Scripture in various senses, but, when employed together, they denote chiefly two faculties of the soul; spirit being taken for the understanding, and soul for the seat of the affections. To comprehend the meaning of the holy virgin, it must be observed that what is here placed second is first in order; for the excitement of the will of man to praise God must be preceded by a rejoicing of the spirit, (47) as James says, “Is any merry? let him sing psalms,” (Jas 5:13.) Sadness and anxiety lock up the soul, and restrain the tongue from celebrating the goodness of God. When the soul of Mary exults with joy, the heart breaks out in praising God. It is with great propriety, in speaking of the joy of her heart, that she gives to God the appellation of Savior Till God has been recognised as a Savior, the minds of men are not free to indulge in true and full joy, but will remain in doubt and anxiety. It is God’s fatherly kindness alone, and the salvation flowing from it, that fill the soul with joy. In a word, the first thing necessary for believers is, to be able to rejoice that they have their salvation in God. The next ought to follow, that, having experienced God to be a kind Father, they may “offer to him thanksgiving,” (Psa 50:14.) The Greek word σωτὴρ, Savior, has a more extensive signification than the Latin word Servator; for it means not only that he once delivers, but that he is “the Author of eternal salvations” (Heb 5:9.)
(47) “ Car avant que la volonte de l’ homme soit mise en train de louer Dieu, il faut qu’il y ait devant une alaigrete et resiouissance d’esprit.” — “For before the will of man is set agoing to praise God, there must be previously a cheerfulness and rejoicing of spirit.”
Fuente: Calvin’s Complete Commentary
(46) My soul doth magnify the Lord.We come to the first of the great canticles recorded by St. Luke, which, since the time of Csarius of Arles (A.D. 540), who first introduced them into public worship, have formed part of the hymnal treasures of Western Christendom. We may think of the Virgin as having committed to writing at the time, or having remembered afterwards, possibly with some natural modifications, what she then spoke. Here the song of praise is manifestly based upon that of Hannah (1Sa. 2:1-10), both in its opening words and in much of its substance, and is so far significant of the hopes, and, if we may so speak, studies, of the maiden of Nazareth.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
46-55. The Magnificat, or triumphal hymn of the Blessed Virgin.
This hymn has been called the Magnificat, from the first word of the Latin version; the Hymn of Zacharias (68-79) is called the Benedictus; and that of Simeon the Nunc Dimittis. Like one of the prophets of old, Mary, in the moment of inspired exaltation, pours forth her joy in rhythmical utterances. As in such cases of excitement memory is doubly powerful, it was easy to record with verbal accuracy the entire hymn.
It is divisible into three parts.
I. Luk 1:46-49. Rapturous recognition of God’s strange grace upon her own utterly humble person and character.
II. Luk 1:50-53. A recognition that it is ever thus that God exalts the humble and brings low the proud.
III. Luk 1:54-55. The blessed result is, that humble Israel is now to be exalted according to God’s ancient promise to Abraham.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Mary said,’
My soul magnifies the Lord,
And my spirit has rejoiced in God my Saviour.
For he has looked on the low estate of his handmaiden,
For behold, from henceforth all generations will call me blessed.
For he who is mighty has done to me great things,
And holy is his name.
And his mercy is unto generations and generations,
On those who fear him.
Mary’s heart is overflowing with joy and gratitude. Here all is joy and gladness. (We learn here nothing of the distraught Joseph, who later, on hearing his future wife’s explanation of her pregnancy, goes away, far too wise to be taken in, and determines that as a compassionate man he will not have her called to public account before the elders, but will divorce her privately, only for him to finally be enlightened by God – Mat 1:19-21. For Luke wants all to be praise). Her soul is opened wide as she praises God continually, ‘my whole being magnifies the Lord’.
Meanwhile her spirit is seen as having rejoiced once for all in God Who is her Saviour (compare Psa 24:5; Psa 25:5; Mic 7:7; Hab 3:18), and Who through her is fulfilling His saving actions. Like all women Mary was a sinner and needed a Saviour, and she rejoiced because she could look back to when she had responded to Him and recognised in Him her own Saviour. She knew that God was her Saviour. It was something that she would never forget.
Her gratitude is also because God has looked on her in her lowliness and relative poverty (compare Psa 106:23), and raised her to a position where future generations will declare how blessed she has been (Psa 2:12; Psa 21:6; Psa 34:8; Psa 128:1), as they see that the promises made to her were indeed fulfilled. They will see her as blessed because of ‘the great things’ that God has done in and through her in the birth of the Messiah, in the same way as that same mercy is applied to all who fear Him of all generations in the way now about to be described, and especially so through this One Who will be born from her. Mary’s blessedness will thus be shared by all.
‘Holy is His name.’ In His treatment of her He is revealing Himself as distinct, unique and otherworldly because His purposes are so far beyond man’s.
In all this there is no idea of the over exaltation of Mary. She is seen as a godly woman who has been highly favoured by God in what is about to happen, but not as one who has in some way become superior to others of mankind. Nevertheless she is a model believer, and, in contrast to Zacharias, takes God at his word, (Luk 1:37-38). She is favoured of God (Luk 1:30), thoughtful (Luk 1:29), obedient (Luk 1:38), believing (Luk 1:45), and worshipful (Luk 1:46).
‘And His mercy is unto generations and generations, on those who fear Him.’ She recognises in what is happening to her the same graciousness and love as He has revealed from generation to generation, and will continue to reveal into future generations. For all those who fear Him will experience His lovingkindness and mercy.
We gain from her words something of Mary’s theology. God is her Lord, her Saviour, He is the Mighty One, His Name (that is, He as He essentially is) is holy, and He is compassionate and merciful. But what she understands of His saving work is very practical. It is just the theology we might expect from a teenager.
Note. There have been attempts to suggest that ‘Mary said’ should read ‘she said’, signifying Elisabeth, or ‘Elisabeth said’. But the manuscript evidence overwhelmingly supports ‘Mary said’. There are only a few Old Latin manuscripts, plus some copies of Irenaeus writings which disagree and cite the verse as ‘Elisabeth said’. Thus textwise the text undoubtedly stands firm. The arguments that it fits Elisabeth better are based on laying a certain emphasis on words which are translated to suit, but the song fits adequately into what we would expect Mary’s position to be, and ‘all generations shall call me blessed’ fits only Mary. There are really therefore no grounds for the change except in order to support a preconceived theory. End of note.
Fuente: Commentary Series on the Bible by Peter Pett
The hymn of Mary:
v. 46 And Mary said, My soul doth magnify the Lord,
v. 47. and ray spirit hath rejoiced in God, my Savior.
v. 48. For He hath regarded the low estate of His handmaiden; for, behold, from henceforth all generations shall call me blessed.
v. 49. For He that is mighty hath done to me great things; and holy is His name.
v. 50. And His mercy is on them that fear Him from generation to generation. The salutation of Elisabeth had filled Mary with the highest joy, with the happiness of faith, it stimulated her to a song which breathes the spirit of humble faith, giving all glory to God alone. Note: So thoroughly familiar was Mary with the writings of the Old Testament that her hymn is cast, almost involuntarily, in the words of the Old Testament poets. All the psalms that had been sung in honor of the Messiah served to give her the thoughts and phrases for her great hymn of the New Testament. Elisabeth had praised her faith, but she gives all glory and honor to God alone. Her soul magnifies, makes great, exalts, praises the Lord; He is the theme of her song; and her spirit rejoices, is exceedingly happy in God, her Savior. She did not deem herself sinless or beyond the need of redemption. She knew that the Savior, though her own son, would have to earn her salvation as well as that of all the other people in the world. For He, God the Savior, has looked down, in mercy and kindness, upon the humble station of His servant, as she humbly calls herself. His purpose was to change the condition of this lowly maiden. Note that she says low estate, and not humility, to avoid the semblance of self-righteous assertion. For this act of God shown to her all generations would declare her to be happy; poetical for: all men that would learn of it. They would praise the Lord of heaven that He had revealed and magnified His grace upon this lowly maid, to make her the mother of His Son. For to me has done great things the Mighty One; and holy is His name. His power is unlimited to do His will. The adjectives mighty and holy express the essence of the majesty of God. But the other side of His nature is revealed still more wonderfully in the work of redemption. His mercy is new from generation to generation upon them that fear Him. God delights in the salvation and happiness of all His creatures, because His name is mercy, and His nature is love.
The conclusion of the hymn:
v. 51 He hath showed strength with His arm; He hath scattered the proud in the imagination of their hearts.
v. 52. He hath put down the mighty from their seats, and exalted them of low degree.
v. 53. He hath filled the hungry with good things, and the rich He hath sent empty away.
v. 54. He hath holpen His servant Israel in remembrance of His mercy;
v. 55. as He spake to our fathers, to Abraham, and to his seed forever.
v. 56. And Mary abode with her about three months, and returned to her own house. Mary praises the strength of God’s arm, which He has made manifest. He has scattered into all the winds those that were proud and arrogant in the imagination of their own hearts. Those that rise up in haughty dependence upon their own ability in any field whatsoever, physical, mental, or moral, will find themselves without a hold. And God the Savior is especially impatient of those that depend upon their own righteousness and look down with contempt upon others whose lives may be marred with some transgression that is stigmatized before men. He deposes the mighty ones from their thrones, and elevates the meek and lowly. His rule over the world is unquestioned, absolute; when He comes forward in the majesty of His omnipotence, no one can withstand Him. The hungry He has filled with good things, giving them not only the necessities, but more than they need. Those that hunger and thirst after the gift of righteousness, because they realize the manifold shortcomings in their own life, these He fills with the wonderful gifts of His rich, store. But the rich, those that deem themselves above every want, that are fully satisfied in self-sufficiency, that do not feel the need of a Savior, they are sent away in shame and disgrace, and with empty hands. They go back into their houses without the assurance of complete satisfaction made before God by the redemption of Christ Jesus. For God has at all times come to the aid of His child and servant Israel, of those that believe in Him; and the moral assistance of the Lord is worth more than all the actual attempts to help of the whole world. For God remembers His mercy, the covenant of grace which He made with Abraham and renewed with the patriarchs, according to the promise that in Abraham and his seed all nations of the earth should be called blessed. The Messiah was born from the descendants of Abraham and David, and thus all the people of the world have everlasting joy and blessing in this Son of Abraham and David. Thus Mary, in lofty and picturesque language, portrayed the condition which would obtain in the kingdom of her great Son, the Messiah, whose birth was so near at hand. The majesty of the strong God of Sabaoth would be made manifest in justice and righteousness upon those that exalt themselves in proud haughtiness. But the mercy and grace of the Lord would be revealed and appropriated to the poor, needy, and’ lowly, upon those that have cast aside all self-righteousness and place their hope and trust in the Messiah of prophecy. These are the true Israel, the true seed of Abraham, who will therefore also inherit all the blessings which should come upon all the people of the world by that one seed of Abraham, Jesus Christ.
Mary’s hymn recalls, not only the song of Hannah, but also many passages in the Psalms, as well as in the songs of Miriam and Deborah. We might compare Psa 113:1-9; Psa 126:1-6, also Psa 31:8; Psa 34:2-3; Psa 138:6; Psa 71:19; Psa 111:9; Psa 33:10; Psa 34:10, and others. The grace of God, His holiness, His justice, and especially His faithfulness are celebrated. The whole forms an animated doxology of singular beauty and power, a fitting hymn for the Church of the New Testament to sing the praises of the God of its salvation.
Mary remained with Elisabeth for about three months, showing her kinswoman all sympathy and kindness. After that time, tact and’ the regard for her own condition made her return home imperative.
Fuente: The Popular Commentary on the Bible by Kretzmann
Luk 1:46. And Mary said, &c. The virgin, having heard Elisabeth speak thus, was likewise filled with the Holy Ghost; so that being inspired she expressed the deepest sense of her own unworthiness, and of the infinite goodness of God, in choosing her to the high honour of being the Messiah’s mother. This she did in a hymn, which, though uttered extempore, is remarkable forthe beauty of its style, the sublimity of its sentiments, and the spirit of piety which runs through the whole. It is a proof how conversant the virgin was in the books of the Old Testament; for most of the expressions in this hymn are borrowed thence, especially from the song of Hannah, in which there are many passages remarkably suitable to her own case. See 1Sa 2:1-10 and the passages in the margin.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 1:46 ff. An echo of the lyrical poetry of the Old Testament, especially of the song of praise of Hannah the mother of Samuel (1Sa 2 ). This psalm-like effusion from the heart of Mary (the so-called Magnificat ) divides itself into four strophes, namely, (1) Luk 1:46-48 (as far as ); (2) Luk 1:48 (from onward) as far as Luk 1:50 ; (3) Luk 1:51-53 ; and (4) Luk 1:54-55 . Each of these four strophes contains three verses. See Ewald, p. 181.
] the mediating organ between and body (Beck, bibl. Seelenl. p. 11 ff.; Delitzsch, bibl. Psychol. p. 222) which receives the impressions from without and from within, and here expresses by means of the mouth what has taken place in the (hence in the aorist ). The is “the highest and noblest part of man, whereby he is qualified to grasp incomprehensible, invisible, eternal things; and is, in brief, the house within which faith and God’s word abide,” Luther ( Ausl. 1521). Comp. Hahn, Theol. d. N. T. I. p. 411 ff. That the spirit of Mary exulted full of the Holy Spirit, was selfe-evident for the evangelist after Luk 1:35 ; an observation, such as that of Luk 1:41 , concerning Elizabeth: ., would now have been inappropriate in reference to Mary. , in the active , is only found here and at Rev 19:7 (Lachmann, Tischendorf), which reason, however, does not warrant the conjecture of (Valckenaer, Bretschneider).
] benefactor . “Is est nimirum . qui salutem dedit,” Cicero, Verr. ii. 63.
. . . . .] as at 1Sa 1:11 . Comp. Psa 31:8 ; also Luk 9:38 . The expression of the adjectival notion by means of the substantive (comp. 2Ki 14:26 ; Psa 25:17 ) places the quality in the foreground. See Fritzsche, ad Rom. I. p. 367 f.; Bernhardy, p. 53. Mary means the lowliness of her person, in spite of which she is chosen of God to such greatness. She was in fact only an insignificant maiden from the people, an artisan’s betrothed bride.
] from henceforth ; for now , after Elizabeth’s inspired words, no further doubt could remain to Mary respecting her condition as mother of the Messiah; from henceforth , therefore, she could not but be the object of the general congratulation, whereof Elizabeth herself had just made a beginning.
] all generations .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1468
THE VIRGINS SONG OF PRAISE
Luk 1:46-47. And Mary said, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour.
THE characteristic features of the unregenerate man are pride and selfishness. If the distinctions of others are superior to his own, he regards them with envy; if inferior, with contempt. The reverse of this is universally produced by the grace of God. That teaches us to seek not our own things only, but also the things of others; and to prefer others in honour before ourselves: being ready at all times to acknowledge and commend what is good in them, and to give God the glory of whatever good there may be in us. No where will this be found more beautifully exemplified than in the interview which took place between Elizabeth and the Virgin Mary. Immediately after the blessed Virgin had been informed of Gods gracious design respecting her, she went to visit her cousin Elizabeth, who had, by the immediate influence of Heaven, been enabled to conceive a son in her old age. On her very first appearance, Elizabeth, neither elated with her own honour, nor envious of Marys, broke forth into the warmest congratulations; losing all sight, as it were, of her own mercies, and rejoicing altogether in those which had been vouchsafed to her pious friend. The Virgin too, in her reply, shewed clearly on what her mind was fixed, and what was the main desire of her heart. Not a single word savouring of self-exaltation escaped her lips: but with devoutest gratitude she ascribed unto God the honour due unto his name.
In considering these first effusions of her soul, it will be proper to notice,
I.
The grounds of her joy
[Doubtless she had some respect to the peculiar mercy vouchsafed to her [Note: ver. 48, 49.]: nor could she without base ingratitude have overlooked it. But it is evident that her views were directed to God himself, as the Benefactor, the Saviour, of mankind.
If we consider God the Father as the object in whom she rejoiced, still it was in him as sending his Son into the world, and by him reconciling the world unto himself. It was in him also as her Saviour. Here then we see her sentiments in relation to the state of her soul before God. Holy as she was, she saw herself a sinner before God, and justly obnoxious to his everlasting displeasure. She was convinced also that she could not by any means make atonement for her sins, or reconcile herself to God. She felt that she needed a Saviour as much as the vilest of the human race: and she looked for salvation solely as the gift of God through the merits of her Redeemer.
Were such her views? what ought to be ours? what should be our estimate of our own state? How vain must be that conceit, which the more chaste and sober amongst us are prone to indulge, that they do not deserve the wrath of God; or that they shall find acceptance with God because of their comparative goodness!
If we consider the Lord Jesus Christ as the object of her joy, (which we may well do,) then do we see what her views were of that child, whom she was in due time to bring into the world. David, in and by the Spirit, had called him Lord, at the time that he spoke of him as his son, who should in due time arise to sit upon his throne [Note: Compare Psa 110:1. with Mat 22:43-45.]. And Elizabeth had directly acknowledged that holy Being that was but just formed in the Virgins womb, as her Lord; and had declared that the infant in her own womb had leaped for joy at his approach [Note: ver. 43, 44.]. The Virgin herself too knew his Divine origin, and that he was the Son of the Highest. Well therefore might she magnify him for his astonishing condescension, and rejoice in him as her deliverer from the wrath to come. It is probable enough that her views of his work and offices were much less distinct than ours: but, whether more or less clear, they were manifestly the ground of her joy. She knew that he was sent to be the Saviour of the world; and she had no doubt but that he would finish the work which God had given him to do.
And have not we the same ground of joy [Note: Luk 2:10-11.]? or rather, ought not our joy in him to be more sublime, in proportion as our knowledge of him is more clear? O let not our views of him be less exalted, or our affiance in him less firm! ]
From viewing the grounds of her joy, let us turn our attention to,
II.
The expressions of it
[Here we behold a blessed mixture of admiration, gratitude, and joy. It is evident that her mind was full of her subject: the abruptness of her speech shews, that she had mused in her heart till the fire kindled; and then she spoke with her tongue. She was naturally of a ruminating thoughtful turn [Note: Luk 1:29; Luk 2:19; Luk 2:51.]: and, from the moment when the angel announced to her the Divine purpose, we doubt not but that her meditations had been on this subject night and day. Here then, overwhelmed, as it were, with the greatness of this mystery, she gives vent to her feelings, and magnifies him as her Saviour, whom by faith alone she knew to have been formed in her womb.
Fain would she have presented to her God a tribute of praise adequate to the occasion. Her soul and spirit were engaged to the uttermost: but the language of mortality was too feeble for such a theme. Yet, as far as she could, she magnified her Lord, and rendered to him the acknowledgments so justly due.
As to the joy she felt, that also, no less than her theme, exceeded the powers of language to express. Even if she could have expressed it, her words would not convey to us any precise ideas, unless we had correspondent feelings within our own bosom.
If such, then, was her state, we ask, what can any man know of this mystery, who has not been filled with wonder at it? What can any man know of it, who does not rejoice in it with most exalted joy, and bless God for it from his inmost soul? As a speculative truth, indeed, it may have received our assent, even though we have never contemplated it with any suitable emotions: but if the excellency of the truth have been ever felt, we have found that we sunk under it as ineffable, incomprehensible; and were constrained to adore in silence the mercies which we could not utter ]
From this instructive history we may learn,
1.
Our duty
[Persons readily acknowledge their obligation to do as they would be done unto, or even to perform some religious duties: but they can live all their days without rejoicing in God, and yet never feel any sense of guilt on account of it. But are not the commands on this head as clear, and as forcible, as on any subject whatever? Rejoice in the Lord alway; and again I say, Rejoice [Note: Php 4:4.]; Rejoice evermore, for this is the will of God in Christ Jesus concerning you [Note: 1Th 5:16; 1Th 5:18.]. Indeed the exercise of this heavenly disposition is represented as characteristic of the true Christian, insomuch that no person can claim that honourable appellation, who is a stranger to it: We are the circumcision, who rejoice in Christ Jesus [Note: Php 3:3.]. Let not any then imagine that they are in a state acceptable to God, while they continue to have such low thoughts of the Saviour, and are so insensible to all the wonders of redeeming love ]
2.
Our privilege
[We are almost ashamed to have spoken of joy in Christ under the name of duty. What would a glorified saint feel, if exhorted to it as a duty? He would spurn at the idea: he would say, It is not my duty, but my privilege: it constitutes the very happiness of heaven. O that we could learn to think of it in that view! It is in this very light that St. Peter speaks of it, not as an object to be desired, but as an attainment common to the saints: Believing in Christ, says he, ye rejoice with joy unspeakable and glorified [Note: 1Pe 1:8.]. Look at the Psalmist, and behold his state: he determined to praise his God with every faculty of his soul [Note: Psa 103:1-2.], and every member of his body [Note: Psa 35:9-10. My soul yea, all my bones shall say, &c.], if we may so speak; and to spend every day, (I had almost said, every hour,) to the end of life, in this blessed employment [Note: Psa 145:1-2; Psa 146:1-2; Psa 119:164; Psa 119:62.]. Let us imitate his example. Let them give thanks, whom the Lord hath redeemed: if we do not, the very stones will cry out against us. We are not advocates for enthusiasm: but if to resemble the holy Virgin, to be filled with admiring thoughts of the Saviour, and to anticipate the felicity of heaven, be enthusiasm, let us be enthusiasts: such enthusiasts will God approve. Yet, that we give no just occasion for that reproach, let us combine discretion with devotion; according to the exhortation of the Psalmist, Sing praises to the Lord, sing praises; sing praises to the Lord, sing praises; sing ye praises with understanding [Note: Psa 47:6-7.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
46 And Mary said, My soul doth magnify the Lord,
Ver. 46. And Mary said ] See the benefit of good society, and how one Christian kindleth another. “As iron sharpeneth iron, so doth the face of a man his friend,” Pro 27:17 .
Doth magnify the Lord ] . Makes room for him, enlargeth her thoughts of him, throws wide open the everlasting doors, that the King of Glory may come in, in state.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
46 55. ] Compare throughout the song of Hannah, 1Sa 2:1-10 .
As connected with the defence of the hymns contained in these two chapters, we may observe, taking the very lowest ground , that there is nothing improbable, as matter of fact, in holy persons, full of the thoughts which permeate the O.T. prophecies, breaking out into such songs of praise as these, which are grounded on and almost expressed in the words of Scripture (see Dr. Mill, Historical character of Luk 1 vindicated, p. 40 ff.). The Christian believer however will take a higher view than this , and attribute to the mother of our Lord, that same inspiration of the Holy Spirit which filled Elisabeth ( Luk 1:41 ) and Zacharias ( Luk 1:67 ).
Fuente: Henry Alford’s Greek Testament
46, 47. ] , the whole inner being: see on 1Th 5:23 .
not merely ‘ Deliverer from degradation, as a daughter of David ’ but, in a higher sense, author of that salvation which God’s people expected [among whom the Holy Virgin reckons herself. Only sinners need a Saviour].
Fuente: Henry Alford’s Greek Testament
Luk 1:46-56 . Mary’s song . : magnificat , Vulg [10] , whence the ecclesiastical name for this hymn, which has close affinities with the song of Hanna in 1Sa 2:1-10 ; variously regarded by critics: by some, e.g. , Godet and Hahn, as an extemporised utterance under inspiration by Mary, by others as a remnant of old Jewish-Christian Hymnology (J. Weiss, etc.), by others still as a purely Jewish Psalm, lacking distinctively Christian features (Hillmann). There are certainly difficulties connected with the first view, e.g. , the conventional phraseology and the presence of elements which do not seem to fit the special situation. , : synonyms in parallel clauses.
[10] Vulgate (Jerome’s revision of old Latin version).
Fuente: The Expositors Greek Testament by Robertson
Luke
THE MAGNIFICAT
Luk 1:46 – Luk 1:55
Birds sing at dawn and sunrise. It was fitting that the last strains of Old Testament psalmody should prelude the birth of Jesus. To disbelievers in the Incarnation the hymns of Mary and Zacharias are, of course, forgeries; but if it be true nothing can be more ‘natural’ than these. The very features in this song, which are appealed to as proof of its being the work of some unknown pious liar or dishonest enthusiast, really confirm its genuineness. Critics shake their heads over its many quotations and allusions to Hannah’s song and to other poetical parts of the Old Testament, and declare that these are fatal to its being accepted as Mary’s. Why? must the simple village maiden be a poetess because she is the mother of our Lord? What is more likely than that she should cast her emotions into forms so familiar to her, and especially that Hannah’s hymn should colour hers? These old psalms provided the mould into which her glowing emotions almost instinctively would run, and the very absence of ‘originality’ in the song favours its genuineness.
Another point may be noticed as having a similar bearing; namely, the very general and almost vague outline of the consequences of the birth, which is regarded as being the consummation to Israel of the mercy promised to the fathers. Could such a hymn have been written when sad experience showed how the nation would reject their Messiah, and ruin themselves thereby? Surely the anticipations which glow in it bear witness to the time when they were cherished, as prior to the sad tragedy which history unfolded. Little does Mary as yet know that ‘a sword shall pierce through’ her ‘own soul also,’ and that not only will ‘all generations’ call her ‘blessed,’ but that one of her names will be ‘Our Lady of Sorrows.’ For her and for us, the future is mercifully veiled. Only one eye saw the shadow of the Cross stretching black and grim athwart the earliest days of Jesus, and that eye was His own. How wonderful the calmness with which He pressed towards that ‘mark’ during all His earthly life!
The hymn is sometimes divided into four strophes or sections: first, the expression of devout emotion Luk 1:46 – Luk 1:48; second, the great fact from which they arise Luk 1:48 – Luk 1:50; third, the consequences of the fact Luk 1:51 – Luk 1:53; fourth, its aspect to Israel as fulfilment of promise. This division is, no doubt, in accordance with the course of thought, but is perhaps somewhat too artificial for our purposes; and we may rather simply note that in the earlier part the personal element is present, and that in the later it fades entirely, and the mighty deeds of God alone fill the meek singer’s eye and lips. We may consider the lessons of these two halves.
I. The more personal part extends to the end of Luk 1:50 .
Verse 48 is the second turn of thought, containing, like the former, two clauses. In it she gazes on her great gift, which, with maiden reserve, she does not throughout the whole hymn once directly name. Here the personal element comes out more strongly. But it is beautiful to note that the ‘lowliness’ is in the foreground, and precedes the assurance of the benedictions of all generations. The whole is like a murmur of wonder that such honour should come to her, so insignificant, and the ‘behold’ of the latter half verse is an exclamation of surprise. In unshaken meekness of steadfast obedience, she feels herself ‘the handmaid of the Lord.’ In undisturbed humility, she thinks of her ‘low estate,’ and wonders that God’s eye should have fallen on her, the village damsel, poor and hidden. A pure heart is humbled by honour, and is not so dazzled by the vision of future fame as to lose sight of God as the source of all. Think of that simple young girl in her obscurity having flashed before her the certainty that her name would be repeated with blessing till the world’s end, and then thus meekly laying her honours down at God’s feet. What a lesson of how to receive all distinctions and exaltations!
Luk 1:49 – Luk 1:50 end this part, and contain three clauses, in which the personal disappears, and only the thought of God’s character as manifested in His wonderful act remains. It connects indeed with the preceding by the ‘to me’ of Luk 1:49 ; but the main subject is the new revelation, which is not confined to Mary, of the threefold divine glory fused into one bright beam, in the Incarnation. Power, holiness, eternal mercy, are all there, and that in deeper and more wondrous fashion than Mary knew when she sang. The words are mostly quotations from the Old Testament, but with new application and meaning. But even Mary’s anticipations fell far short of the reality of that power in weakness, that holiness mildly blended with tenderest pity and pardoning love; that mercy which for all generations was to stretch not only to ‘them that fear Him,’ but to rebels, whom it would make friends. She saw but dimly and in part. We see more plainly all the rays of divine perfection meeting in, and streaming out to, the whole world, from her Son ‘the effulgence of the Father’s glory.’
II. The second part of the song is a lyric anticipation of the historical consequences of the appearance of the Messiah, cast into forms ready to the singer’s hand, in the strains of Old Testament prophecy.
The next pair represent the antithesis as being that of social degree, and in it there may be traced a glance at ‘Herod the King’ and the depressed line of David, to which the singer belonged, while the meaning must not be confined to that. The third pair represent the same opposites under the guise of poverty and riches. Mary is not to be credited with purely spiritual views in these contrasts, nor to be discredited with purely material ones. She, no doubt, thought of her own oppressed nation as mainly meant by the hungry and lowly; but like all pious souls in Israel, she must have felt that the lowliness and hunger which Messiah was to ennoble and satisfy, meant a condition of spirit conscious of weakness and sin, and eagerly desiring a higher good and food than earth could give. So much she had learned from many a psalm and prophet. So much the Spirit which inspired psalmist and prophet spoke in her lowly and exultant heart now. But the future was only revealed to her in this wide, general outline. Details of manner and time were all still blank. The broad truth which she foretold remains one of the salient historical results of Christ’s coming, and is the universal condition of partaking of His gifts. He has been, and is, the most revolutionary force in history; for without Him society is constituted on principles the reverse of the true, and as the world, apart from Jesus, is down-side up, the mission of His gospel is to turn it upside-down, and so bring the right side uppermost. The condition of receiving anything from Him is the humble recognition of emptiness and need. If princes on their thrones will come to Him just in the same way as the beggar on the dunghill does, they will very probably be allowed to stay on them; and if the rich man will come to Him as poor and in need of all things, he will not be ‘sent empty away.’ But Christ is a discriminating Christ, and as the prophet said long before Mary, ‘I . . . will bind up that which was broken, and will strengthen that which was sick; and the fat and the strong I will destroy. I will feed them with judgment.’
The last turn in the song celebrates the faithfulness of God to His ancient promises, and His help by His Messiah to Israel. The designation of Israel as ‘His servant’ recalls the familiar name in Isaiah’s later prophecies. Mary sees in the great wonder of her Son’s birth the accomplishment of the hopes of ages, and an assurance of God’s mercy as for ever the portion of the people. We cannot tell how far she had learned that Israel was to be counted, not by descent but disposition. But, in any case, her eyes could not have embraced the solemn facts of her Son’s rejection by His and her people. No shadows are yet cast across the morning of which her song is the herald. She knew not the dark clouds of thunder and destruction that were to sweep over the sky. But the end has not yet come, and we have to believe still that the evening will fulfil the promise of the morning, and ‘all Israel shall be saved,’ and that the mercy which was promised from of old to Abraham and the fathers, shall be fulfilled at last and abide with their seed for ever.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
NASB (UPDATED) TEXT: Luk 1:46-55
46And Mary said: “My soul exalts the Lord, 47And my spirit has rejoiced in God my Savior. 48For He has had regard for the humble state of His bondslave; For behold, from this time on all generations will count me blessed. 49For the Mighty One has done great things for me; And holy is His name. 50And His mercy is upon generation after generation Toward those who fear Him. 51He has done mighty deeds with His arm; He has scattered those who were proud in the thoughts of their heart. 52He has brought down rulers from their thrones, And has exalted those who were humble. 53He has filled the hungry with good things; And sent away the rich empty-handed. 54He has given help to Israel His servant, In remembrance of His mercy, 55As He spoke to our fathers, To Abraham and his descendants forever.”
Luk 1:46-47 “soul. . .spirit” These two terms (psuch and pneuma) are in a parallel relationship, therefore, these are synonymous (as are “Lord” and “God my Savior”). Humans are a unity, not a dichotomy or trichotomy (cf. Gen 2:7). This is a controversial issue, so I would like to insert the note from my commentary on 1Th 5:23 (www.freebiblecommentary.org ):
“This is not an ontological dichotomy in mankind, but a dual relationship to both this planet and to God. The Hebrew word nephesh is used of both mankind and the animals in Genesis, while spirit (ruah) is used uniquely of mankind. This is not a proof-text on the nature of mankind as a three-part (trichotomous) being. Mankind is primarily represented in the Bible as a unity (cf. Gen 2:7). For a good summary of the theories of mankind as trichotomous, dichotomous, or a unity, see Millard J. Erickson’s Christian Theology (second edition) pp. 538-557; Frank Stagg’s Polarities of Man’s Existence in Biblical Perspective (p. 133) and W. T. Conner, Revelation and God, pp. 50-51.”
“exalts. . .rejoiced” The first is present tense. The second is aorist tense. It is possible that the first phrase refers to the unborn Messiah and the second phrase to Mary’s faith in YHWH.
Luk 1:46 “Mary” There is an interesting discussion about which name(1) Mary, (2) Elizabeth, or (3) no name at allappeared in the original autograph. All Greek witnesses have “Mary” (spelled two different ways), but three Latin texts and comments by Irenaeus and Jerome, commenting on Origen’s notes, have given rise to speculation. For further information, see Bruce M. Metzger, A Textual Commentary on the Greek New Testament, pp. 130-131.
Luk 1:47 “God my Savior” Mary recognizes her need for a savior!
As there has been an ambiguity in the use of Lord (kurios), possibly referring to YHWH or the Messiah, it is interesting to me how this possibly “purposeful” ambiguity continues throughout the NT. The Trinitarian aspect of God’s nature unifies the Father and the Son. See SPECIAL TOPIC: THE TRINITY at Luk 3:22.
In Paul’s letter to Titus he calls the Father “Savior” three times (cf. Tit 1:3; Tit 2:10; Tit 3:4). In every context he also calls Jesus “Savior” (cf. Tit 1:4; Tit 2:13; Tit 3:6).
Luk 1:48 “humble state” God chose a young peasant girl to be the Messiah’s mother (cf. Gen 3:15). Isnt that just like God! He is in control. He will be magnified. He does not need human merit or performance. He will bring redemption!
“will call me blessed” Elizabeth has already blessed her younger relative twice (cf. Luk 1:42; Luk 1:45). This will be repeated throughout time because of the significance of her Son!
Luk 1:49 “the Mighty One” This reflects the Patriarchal name of God, El Shaddai (cf. Exo 6:3). See SPECIAL TOPIC: NAMES FOR DEITY at Luk 1:68.
“holy is His name” See Special Topic at Luk 1:35.
Luk 1:50 “His mercy is upon generation after generation” This is an OT allusion to YHWH’s unchanging character of mercy and covenant loyalty toward those who believe (cf. Deu 5:10; Deu 7:9; Psa 103:17).
“fear Him” This means to respect or revere Him, to keep Him in a place of awe (of God in Act 9:31; of government officials in Rom 13:7; of slave owners in 1Pe 2:18).
Luk 1:51 “He has done mighty deeds with His arm” This is an anthropomorphic phrase. God does not have a physical body. It is used in the Bible to describe God’s power to act (cf. Psa 98:1; Psa 118:15-16; Isa 51:9; Isa 52:10). Often Jesus is depicted at the Father’s right hand (cf. Mat 22:44; Mat 26:64; Luk 20:42; Luk 22:69; Act 2:33-34; Act 5:31; Act 7:55-56).
SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM)
“He has scattered those who were proud in the thoughts of their heart” This reflects YHWH’s actions in the OT recorded in the Septuagint (cf. Num 10:35; Deu 30:1; Deu 30:3; Jer 51:20-22). God’s ways are so different from mankind’s ways (cf. Isa 55:8-9). He exalts those who are weak, powerless, and humble, like Mary (cf. Luk 10:21).
The Greek term for “proud” (huperphanos) is used often in Isaiah (cf. Isa 1:25; Isa 2:12; Isa 13:11; Isa 29:20).
For “heart” see Special Topic below.
SPECIAL TOPIC: THE HEART
Luk 1:52 This is parallel to Luk 1:51, as is Luk 1:53. This is known as a “reversal” promise. YHWH will bring down the proud and powerful, but will exalt the lowly!
Luk 1:53 This is a quote from Psa 107:9. The same concept is found in Psa 146:7-9. God’s ways are not mankind’s ways (cf. Isa 55:8-11).
Luk 1:54 “to Israel His servant” The term “servant” was originally used in the OT as an honorific title for leaders (e.g., Moses, Joshua, David).
It came to be used in a collective sense for Israel, especially in the Servant Songs of Isaiah (cf. 41:8-9; 42:18-19; 43:10). This collective sense is personified in an ideal Israelite (i.e., the Messiah in Isa 42:1; Isa 52:13 to Isa 53:12).
“In remembrance of His mercy” God is and has been faithful to Israel because of His unchanging character (cf. Mal 3:6) of mercy and covenant love (Hebrew hesed).
Luk 1:55 This verse emphasizes the call of Abraham (cf. Genesis 12, 15, 17) and his descendants who will provide a family and a nation for the Messiah. Jesus is the fulfillment of “the seed” of Abraham (cf. Rom 2:28-29; Gal 3:15-19).
“forever” See Special Topic: Greek Idioms for “Forever” at Luk 1:33.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Mary. From a common practice of transcribers in replacing a pronoun by the corresponding proper noun, or name, some have thought that this hymn is a continuation of Elisabeth’s words. And the Structure favours this idea. But there is no MS. evidence for it.
My soul = Imyself. For emphasis. See App-110.
Fuente: Companion Bible Notes, Appendices and Graphics
46-55.] Compare throughout the song of Hannah, 1Sa 2:1-10.
As connected with the defence of the hymns contained in these two chapters, we may observe, taking the very lowest ground, that there is nothing improbable, as matter of fact, in holy persons, full of the thoughts which permeate the O.T. prophecies, breaking out into such songs of praise as these, which are grounded on and almost expressed in the words of Scripture (see Dr. Mill, Historical character of Luke 1 vindicated, p. 40 ff.). The Christian believer however will take a higher view than this, and attribute to the mother of our Lord, that same inspiration of the Holy Spirit which filled Elisabeth (Luk 1:41) and Zacharias (Luk 1:67).
Fuente: The Greek Testament
Luk 1:46-47. And Mary said, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour.
The burden of Marys Magnificat is very similar to Hannahs song, though there was one respect in which she could raise an even loftier note, for she had been chosen to be the mother of our Lord.
Luk 1:48-55. 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 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 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.
You see that the theme of the song is the same all through,-the casting down of the proud and the mighty, and the uplifting of those that are bowed down and despised; and all this is ascribed to the sovereignty of God.
This exposition consisted of readings from 1Sa 2:1-10; and Luk 1:46-55.
Fuente: Spurgeon’s Verse Expositions of the Bible
Luk 1:46. , said) in words, or even in writing. Mary had received the Divine message after Zacharias, and yet she is the first to raise the hymn of joy: the songs of both ought as well to be compared together, as also with the words of the angel, Luk 1:28, etc., 13, etc.; and in another point of view with the language of Hannah, 1. Sam. Luk 2:1, etc., and with the thanksgiving of David, 2Sa 7:18, etc., on the same subject: also Psalms 34. The hymns of Mary and Zacharias breathe altogether the spirit of the New Testament. And Mary was divinely so guided, that, even though she did not understand all the particulars (as ch. Luk 2:33; Luk 2:50, implies), yet she spake out the mystery in words adapted to express even its most profound meaning. She praises God in the name of herself, and of her Blessed Offspring in the womb, and of Israel. The beginning of the hymn is in conformity with Psa 31:8, LXX: .
Fuente: Gnomon of the New Testament
Chapter 9
Marys Song
After Mary heard the good news of Christs incarnation she went to visit her older, beloved cousin Elizabeth, who was six months pregnant with John the Baptist. When the two women met together, they talked of the marvellous things God had done for them and taught them. Both were full of faith and joy. They were mutually inspirational to one another.
What a blessing good companions are! They help each other in the way. Happy are those family meetings where Christ is the theme of thought and conversation! When we meet with our families and friends, let us pray that our time together may be both pleasant and profitable. We ought to always try to be spiritually helpful to those around us, to those who come under our influence.
Mary
Mary, the mother of our Lord, is held before us in the Book of God as a great example of Gods saving grace. Being taught of God, she was a woman of remarkable faith. She believed Gods revelation concerning a totally unprecedented matter, scientifically impossible, and believed it without any evidence to support her. The angel of the Lord said to her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God (Luk 1:35). In Luk 1:45, after the baby in Elisabeths womb leaped for joy, because of the incarnate God in Marys womb, Elisabeth said of Mary, Blessed is she that hath believed: for there shall be a performance of those things which were told her from the Lord. Let every child of God pray that the Holy Spirit might grant us the kind of faith he gave Mary.
Mary was a woman of remarkable knowledge, too. She had a clear, firm knowledge and understanding of holy scripture. As we read Marys hymn, though she was but a young woman, we see she had a ready grasp of the Old Testament. She quotes the Psalms, refers to Gods works of old, refers to his goodness to Leah and repeats many of the words of Hannahs prayer in 2 Samuel 2. All who have been made the recipients of Gods saving mercy should seek to become more and more fully and more and more experimentally acquainted with holy scripture. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord (Col 3:16).
Such a knowledge of holy scripture can never be attained without regular, daily study; but the benefits of such study will prove priceless. When she needed them most, Mary had a firm grasp of the promises of God in the Bible; and these strengthened her faith.
That which Mary knew and believed caused her to be a truly humbled soul before God. True faith and spiritual knowledge never swell the heart with pride. Rather these are the things by which the Lord breaks his own and makes them humble and contrite before him. J. C. Ryle rightly observed
She who was chosen of God to the high honour of being Messiahs mother, speaks of her own low estate, and acknowledges her need of a Saviour. She does not let fall a word to show that she regarded herself as a sinless, immaculate person. On the contrary, she uses the language of one who has been taught by the grace of God to feel her own sins, and so far from being able to save others, requires a Saviour for her own soul.
As humility is the daughter of saving faith, gratitude is the daughter of humility. All who experience Gods free favour and saving grace in Christ are filled with thanksgiving to God; and Mary certainly demonstrates such thanksgiving. That which stands out in this hymn, perhaps above everything else, is the fact that Mary considered herself a debtor to mercy alone. She sought to magnify the Lord her God, from whom all mercy and grace springs.
Her knowledge of Christ as God her Saviour filled Mary with contentment. She was a poor woman. We have no evidence that she ever ceased to be afflicted with poverty. When the Saviour died, he committed his poor mother to the care of one of his disciples. Yet, Mary appears to have been perfectly content. In all that is written about her in holy scripture, the Holy Spirit never gives even a hint of dissatisfaction in her. Having Christ to be her Saviour, she wanted no more. She says, My spirit hath rejoiced in God my Saviour (Luk 1:47). In Luk 1:56 we read that Mary returned to her own house. Though she was blessed in the most extraordinary manner, she was content to go back to her modest home and become the wife of a simple carpenter. May God give us that blessed spirit of contentment, so that we can say with Paul, I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need (Php 4:11-12).
Marys Song
In Luk 1:46-56, God the Holy Spirit has preserved for our learning the song Mary composed and sang when she and Elizabeth met one another. It is a song of praise to God, arising from a heart of faith, humility, gratitude and love. Robert Hawker writes:
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 Saviour; evidently showing, 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 Saviour! And how blessedly she speaks of the low estate, both in the temporal poverty of her fathers 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. He 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).
Notice, as you read this sweet song of praise, that everything spoken of in it is spoken of as though it had already been accomplished, though, as yet, Christ had not even been born. Why is that? The answer should be obvious: That which God has purposed was finished when he purposed it. Here are seven truths to learn from Marys song.
First, Mary gives praise to the Lord God, who was in her womb, for being her Saviour. And Mary said, My soul doth magnify the Lord, And my spirit hath rejoiced in God my Saviour (Luk 1:46-47). If Christ is our Saviour, we have reason to sing! As she sang his praise, unlike most who pretend to sing his praise today, Mary spoke of her God with great reverence. Yet, trusting Christ, she claimed a personal interest in Christ. Thus, she magnified her Lord by acknowledging him as her Lord and ascribing greatness to him as God her Saviour. The word magnify here means to enlarge and make room for. Mary flung open the gates of her soul for the King of glory to come in! She rejoiced in her Lord. That word means danced. Like her great grandfather David, Mary danced before the Lord.
Second, Marys song of praise was inspired by the wondrous mystery of Christs incarnation (2Co 9:15). Mary sang this song because she believed the report of the angel Gabriel. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God (Luk 1:30-35). Let sinners sing praise to God: Immanuel is come! (Mat 1:21).
Third, Mary particularly gives praise to God for his particular, distinguishing grace. For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed (Luk 1:48). God chose her to be the mother of our Redeemer. She was blessed of God in Christ. She was blessed because Christ was in her by a supernatural work of grace and power by God the Holy Spirit. She is called blessed because of Gods goodness to her as the object of his grace. We who are the objects of Gods special love and distinguishing grace have reason to sing his praise!
Fourth, Mary gives praise to the Lord God because of his glorious holiness. She declares, Holy is his name (Luk 1:49). That which caused Moses, Isaiah and Daniel to tremble caused Mary to rejoice, because she saw clearly that God in his holiness had provided a holy Sacrifice. Holiness seen through the blood shed at Calvary is the most comforting and delightful thing in the world. Let this heart sing Gods praise. I have seen mercy and truth meet together. I have seen righteousness and peace kiss each other.
Then, fifth, Mary offers praise to the Lord for the great things he has done. 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 (Luk 1:49-53).
God has done great things in providence, in the incarnation, in redemption, in the experience of grace. He puts down the mighty, exalts them of low degree, fills the hungry with good things and the rich he sends away empty. Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men (Psa 107:31). The righteous shall see it, and rejoice: and all iniquity shall stop her mouth. Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the LORD (Psa 107:42-43).
Sixth, Mary gives praise to the Lord God for his unfailing help. He hath holpen his servant Israel, in remembrance of his mercy (Luk 1:54). The word holpen means to place ones hand under the fallen, prostrate one, and lift him to his feet.
God helps his elect. He always remembers mercy to his own. I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations (Psa 89:1).
Last, in Luk 1:55, Mary gives praise to the Lord her God for his covenant faithfulness. As he spake to our fathers, to Abraham, and to his seed for ever (Luk 1:55). In Christ God has fulfilled his promises to the fathers, and particularly his promise to Abraham; the womans seed (Gen 3:15), the lamb provided (Genesis 22), the blessings of grace (Gal 3:13-16).
An Example
While God abideth faithful, I have reason to sing his praise. Let us each, from the depths of our hearts, join Mary in this song of praise to our great God and Saviour, the Lord Jesus Christ.
Let us honour him for who he is, worship him for all that he has done, praise him for his distinguishing grace (1Co 1:26; 2Co 4:7) and magnify his great faithfulness!
Fuente: Discovering Christ In Selected Books of the Bible
1Sa 2:1, Psa 34:2, Psa 34:3, Psa 35:9, Psa 103:1, Psa 103:2, Isa 24:15, Isa 24:16, Isa 45:25, Isa 61:10, Hab 3:17, Hab 3:18, Rom 5:11, 1Co 1:31, 2Co 2:14, Phi 3:3, Phi 4:4, 1Pe 1:8
Reciprocal: Gen 21:6 – God Jdg 5:1 – Sang Deborah 1Ki 1:48 – Blessed Job 36:24 – magnify Psa 40:16 – say Psa 71:23 – My lips Psa 126:3 – General Pro 31:30 – a woman Isa 41:16 – thou shalt rejoice Joe 2:23 – rejoice Luk 2:28 – and Luk 2:38 – gave
Fuente: The Treasury of Scripture Knowledge
THE SONG OF THE VIRGIN
My soul doth magnify the Lord. As He spake to our fathers, to Abraham, and to his seed for ever.
Luk 1:46-55
Next to the Lords Prayer, perhaps, few passages of Scripture are better known than this. Observe:
I. The full acquaintance with Scripture which this hymn exhibits.We are reminded, as we read it, of many expressions in the Psalms. Above all, we are reminded of the song of Hannah in the Book of Samuel (1Sa 2:2, etc.). The memory of the Blessed Virgin was stored with Scripture. The time spent on Bible-study is never mis-spent.
II. The Virgin Marys deep humility.She who was chosen of God to the high honour of being Messiahs mother, speaks of her own low estate. Let us copy this holy humility of the Virgin mother. Let us be lowly in our own eyes, and think little of ourselves. A man has just so much Christianity as he has humility.
III. The Virgin Marys thankfulness.It stands out in all the early part of the hymn. A thankful spirit has ever been a mark of Gods most distinguished saints in every age.
IV. The experimental acquaintance with Gods former dealings with His people, which the Virgin Mary possessed.She spoke in recollection of Old Testament history. The true Christian should always give close attention to the lives of the saints.
V. The firm grasp which the Virgin Mary had of Bible promises.She remembered the old promise made to Abraham, In thee shall all the nations of the earth be blessed, and it is evident that in the approaching birth of her Son she regarded this promise as about to be fulfilled.
Bishop J. C. Ryle.
Illustration
We must regard the Magnificat as a result of the direct inspiring impulse of the Holy Ghost, such as moved holy men of old, and such as is distinctly stated to have been given to Elizabeth (Luk 1:41) and Zacharias (Luk 1:67). At the same time the close resemblance of the Song to that of Hannah shows that it was the natural outcome of Marys feelings, which would most readily express themselves in words familiar to her in her reading of the Scriptures. The words God my Saviour do not refer directly to the Child; Marys knowledge of His nature and work was imperfect as yet. Nor do they merely mean God as the Preserver of His people. The idea of spiritual salvation is in themsalvation to be wrought out by God in some way through the Child. Shall call me blessed is, in the Greek, one wordfelicitate me. It is not Shall name me the Blessed. It is no prophecy of the title Blessed Virgin. Low estate is, in the Prayer Book version, lowliness, which is not accurate. It describes Marys circumstances, not her character. It is rendered humiliation in Act 8:33.
Fuente: Church Pulpit Commentary
6
To magnify the Lord denotes a desire to “esteem highly,” not that any human being can contribute anything to the greatness of the Lord.
Fuente: Combined Bible Commentary
THESE verses contain Mary’s famous hymn of praise, in the prospect of becoming the “mother of our Lord.”-Next to the Lord’s Prayer, perhaps, few passages of Scripture are better known than this. Wherever the Church of England Prayer-book is used, this hymn forms part of the evening service. And we need not wonder that the compilers of that Prayer-book gave it so prominent a place. No words can express more aptly the praise for redeeming mercy which ought to form part of the public worship of every branch of Christ’s Church.
Let us mark, firstly, the full acquaintance with Scripture which this hymn exhibits. We are reminded as we read it, of many expressions in the book of Psalms. Above all, we are reminded of the song of Hannah, in the book of Samuel. (1Sa 2:1-10.) It is evident that the memory of Mary was stored with Scripture. She was familiar, whether by hearing or by reading, with the Old Testament. And so, when out of the abundance of her heart her mouth spoke, she gave vent to her feelings in Scriptural language. Moved by the Holy Ghost to break forth into praise, she chooses language which the Holy Ghost had already consecrated and used.
Let us strive, every year we live, to become more deeply acquainted with Scripture. Let us study it, search into it, dig into it, meditate on it, until it dwell in us richly. (Col 3:16.) In particular, let us labor to make ourselves familiar with those parts of the Bible which, like the book of Psalms, describe the experience of the saints of old. We shall find it most helpful to us in all our approaches to God. It will supply us with the best and most suitable language both for the expression of our wants and thanksgivings. Such knowledge of the Bible can doubtless never be attained without regular, daily study. But the time spent on such study is never mis-spent. It will bear fruit after many days.
Let us mark, secondly, in this hymn of praise, Mary’s deep humility. She who was chosen of God to the high honor of being Messiah’s mother, speaks of her own “low estate,” and acknowledges her need of a “Savior.” She does not let fall a word to show that she regarded herself as a sinless, “immaculate” person. On the contrary, she uses the language of one who has been taught by the grace of God to feel her own sins, and so far from being able to save others, requires a Savior for her own soul. We may safely affirm that none would be more forward to reprove the honor paid by the Romish Church to Mary, than Mary herself.
Let us copy this holy humility of our Lord’s mother, while we steadfastly refuse to regard her as a mediator, or to pray to her. Like her, let us be lowly in our own eyes, and think little of ourselves. Humility is the highest grace that can adorn the Christian character. It is a true saying of an old divine, that “a man has just so much Christianity as he has humility.” It is the grace, which of all is most becoming to human nature. Above all, it is the grace which is within the reach of every converted person. All are not rich. All are not learned. All are not highly gifted. All are not preachers. But all children of God may be clothed with humility.
Let us mark, thirdly, the lively thankfulness of Mary. It stands out prominently in all the early part of her hymn. Her “soul magnifies the Lord.” Her “spirit rejoices in God.” “All generations shall call her blessed.” “Great things have been done for her.” We can scarcely enter into the full extent of feelings which a holy Jewess would experience on finding herself in Mary’s position. But we should try to recollect them as we read her repeated expressions of praise.
We too shall do well to walk in Mary’s steps in this matter, and cultivate a thankful spirit. It has ever been a mark of God’s most distinguished saints in every age. David, in the Old Testament, and Paul, in the New, are remarkable for their thankfulness. We seldom read much of their writings without finding them blessing and praising God. Let us rise from our beds every morning with a deep conviction that we are debtors, and that every day we have more mercies than we deserve. Let us look around us every week, as we travel through the world, and see whether we have not much to thank God for. If our hearts are in the right place, we shall never find any difficulty in building an Ebenezer. Well would it be if our prayers and supplications were more mingled with thanksgiving. (1Sa 7:12. Php 4:6.)
Let us mark, fourthly, the experimental acquaintance with God’s former dealings with His people, which Mary possessed. She speaks of God as One whose “mercy is on them that fear Him,”-as One who “scatters the proud, and puts down the mighty, and sends the rich empty away,”-as One who “exalteth them of low degree, and filleth the hungry with good things.” She spoke, no doubt, in recollection of Old Testament history. She remembered how Israel’s God had put down Pharaoh, and the Canaanites, and the Philistines, and Sennacherib, and Haman, and Belshazzar. She remembered how He had exalted Joseph and Moses, and Samuel, and David, and Esther, and Daniel, and never allowed His chosen people to be completely destroyed. And in all God’s dealings with herself,-in placing honor upon a poor woman of Nazareth,-in raising up Messiah in such a dry ground as the Jewish nation seemed to have become,-she traced the handiwork of Israel’s covenant God.
The true Christian should always give close attention to Bible history, and the lives of individual saints. Let us often examine the “footsteps of the flock.” (Song of Son 1:8.) Such study throws light on God’s mode of dealing with His people. He is of one mind. What He does for them, and to them, in time past, He is likely to do in time to come. Such study will teach us what to expect, check unwarrantable expectations, and encourage us when cast down. Happy is that man whose mind is well stored with such knowledge. It will make him patient and hopeful.
Let us mark, lastly, the firm grasp which Mary had of Bible promises. She ends her hymn of praise by declaring that God has “blessed Israel in remembrance of His mercy,” and that He has done “as He spake to our fathers, to Abraham and his seed forever.” These words show clearly that she remembered the old promise made to Abraham, “In thee shall all nations of the earth be blessed.” And it is evident that in the approaching birth of her Son she regarded this promise as about to be fulfilled.
Let us learn from this holy woman’s example, to lay firm hold on Bible promises. It is of the deepest importance to our peace to do so. Promises are, in fact, the manna that we should daily eat, and the water that we should daily drink, as we travel through the wilderness of this world. We see not yet all things put under us. We see not Christ, and heaven, and the book of life and the mansions prepared for us. We walk by faith, and this faith leans on promises. But on those promises we may lean confidently. They will bear all the weight we can lay on them. We shall find one day, like Mary, that God keeps His word, and that what He has spoken, so He will always in due time perform.
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Notes-
v47.-[My Saviour.] Let us not fail to notice Mary’s expressions of need of salvation. It would be difficult to find a more complete answer to the Romish doctrine respecting her, and especially the doctrine of the immaculate conception, than her language in this hymn.
v51.-[His arm.] A remark of Whitby on this expression is worth notice. “God’s great power is represented by His finger,-His greater by His hand,-His greatest by His arm. The production of lice was by the finger of God. Exo 8:19;-His other miracles in Egypt were wrought by His hand: Exo 3:20;-the destruction of Pharaoh and his host in the Red Sea, by His arm. Exo 15:6.”
Fuente: Ryle’s Expository Thoughts on the Gospels
Luk 1:46. And Mary said. The influence of the Holy Spirit is not asserted, but assumed in Marys case. The angels visit was vouchsafed to Mary later than to Zacharias, yet her song of thanksgiving is uttered long before his: faith is already singing for joy, while unbelief is compelled to be silent. This song of Mary, called the MAGNIFICAT, from the first word of the old Latin version, is the unpremeditated outpouring of deep emotion, and may be divided into regular stanzas and lines. It is the last Psalm of the Old Testament and the first of the New. It is entirely Hebrew in its tone and language, and echoes the lyrics of the Old Testament. The mother of our Lord at such a timeespecially in view of the effect produced on Elisabethwould be doubtless inspired by the Holy Ghost to sing this song, so full of ardent love and thankfulness; she, the daughter of Davids royal race, might well become in an instant both poetess and prophetess, and representing at that moment the last generation of hoping Israel and the hope of Israel itself, she was the very person to bring to the approaching Messiah the fragrance of the noblest flower of Hebrew lyric poetry. Objections have been raised against the genuineness of this and the songs of Zacharias (Benedictus) and Simeon (chap. Luk 2:29-32). But the utterance of such songs is not itself improbable on the lowest view of poetic inspiration, as it is called, while on the higher ground of biblical inspiration their utterance under these circumstances and by these persons becomes in itself highly probable. Because poetic they are not unhistorical. The hymns could not have been composed after the death of our Lord. They are Messianic rather than Christian; pointing to the period assigned them by Luke as the true date of their composition. The Magnificat recalls at once the song of Hannah (1Sa 2:1-10, and also several passages in the Psalms (Psalms 31, 112, 126). 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 is divided into four stanzas, as indicated in our arrangement of the text.
My soul doth magnify the Lord. The soul, when distinguished from the spirit (Luk 1:47), is that part of our nature which forms the link between the spirit and the body, here expressing through the mouth the sentiment which previously existed in the spirit.
Fuente: A Popular Commentary on the New Testament
This is the first canticles, or song of praise, recorded in the New Testament, composted by the blessed virgin with unspeakable joy, for designing her to be the instrument of the conception and birth of the Saviour of the world.
Where observe, 1. The manner of her praise; the soul and spirit bear their part in the work of thanksgiving, My soul doth magnify, my spirit hath rejoiced. As the sweetest music is made in the belly of the instrument, so the most delightful praise arises from the bottom of the heart.
Observe, 2. The object of her praise; she doth not magnify herself, but the Lord; yea, she doth not rejoice so much in her son, as in her Saviour.
Where note, 1. That she doth implicitly own and confess herself a sinner; for none need a Saviour, but a sinner; and,
2. By rejoicing in Christ as her Saviour, she declares how she values herself, rather by her spiritual relation to Christ as his member, than by her natural relation to him as his mother; according to that of St. Austin, Beatior fuit Maria percipiendo Christi fidem, quam concipiendo carnem; she might have been miserable, notwithstanding she bore him as her son, had she not believed in him as her Saviour: therefore she sings, My spirit hath rejoiced in God my Saviour.
Observe, 3. How she admires and magnifies God’s peculiar favour towards herself, in casting an eye upon her poverty and low condition; that she, a poor, obscure maid, unknown to the world, should be looked upon with and eye of regard by him that dwells in the highest heavens.
Where note, that as God magnified her, she magnified him, ascribing all honour and glory to him that had thus dignified and exalted her. He that is mighty hath done for me great things, and glorified be his name.
Observe, 4. She thankfully takes notice, that it was not only a high honour, but a lasting honour, which was conferred upon her. All generations shall call me blessed. She beholds an infinite, a lasting honour prepared for her, as being the mother of an universal and everlasting blessing, which all former ages had desired, and all succeeding ages should rejoice in, and proclaim her happy, for being the instrument of.
5. How the holy virgin passes from the consideration of her personal privileges, to the universal goodness of God; shewing us, that the mercies and favours of God, were not confined and limited to herself, But his mercy is on all them that fear him, throughout all generations. She declares the general providence of God towards all persons, his mercy to the pious, his mercy is on all them that fear him; his justice on the proud, he hath put down the mighty from their seats, and scattered the proud in the imagination of their hearts; his bounty to the poor, he fills the hungry with good things.
Learn hence, the excellency and advantageous usefulness of the grace of humility; how good it is to be meek and lowly in heart. this will render us lovely in God’s eye, and though the world may trample upon us, he will exalt us to the admiration of ourselves, and the envy of our despisers.
Observe lastly, how she magnifies the special grace of God in our redemption; He hath holpen his servant Israel; that is, blessed them with a Saviour, who lived in the faith, hope, and expectation, of the promised Messiah, and this blessing, she declares, was
1. The result of great mercy, He remembering his mercy, hath holpen his servant Israel.
2. The effect of his truth and faithfulness in his promises, as he promised to our forefathers, Abraham and his seed for ever.
Learn hence, that the appearance of the promised Messiah, in the fulness of time, in order to the redemption and salvation of a lost world, it was the fruit of God’s tender love, and the effect of his faithfulness in the promises made of old, to his church and children: He hath holpen his servant Israel, in remembrance of his mercy, as he spake to our forefathers, to Abraham, and to his seed for ever.
Fuente: Expository Notes with Practical Observations on the New Testament
Luk 1:46-48. And Mary said Under a prophetic impulse, several things which perhaps she herself did not then fully understand. Having heard Elisabeth speak, as above related, she likewise was filled with the Holy Ghost, and under his influence uttered extempore a hymn, remarkable for the beauty of its style, the sublimity of its sentiments, and the spirit of piety which runs through the whole of it: and manifesting the deep sense she had of her own unworthiness, and of the goodness of God in choosing her to the high honour of being the Messiahs mother. It is observable, most of the phrases which she uses are borrowed from the Old Testament, with which the pious virgin seems to have been very conversant; especially from the song of Hannah, in which there were so many passages remarkably suitable to her case. See 1Sa 2:1-10. My spirit hath rejoiced in God my Saviour She seems to turn her thoughts here to Christ himself, who was to be born of her, as the angel had told her he should be the Son of the Highest, whose name should be Jesus, the Saviour. And she rejoiced in hope of salvation through faith in him, which is a blessing common to all true believers, more than in being his mother in the flesh, which was an honour peculiar to her. And certainly she had the same reason to rejoice in God her Saviour that we have: because he had regarded the low estate of his handmaid In like manner as he regarded our low estate; and vouchsafed to come and save her and us, when we were reduced to the lowest estate of sin and misery. All generations shall call me blessed , shall call me happy. So Dr. Doddridge, who justly observes, that there are several other texts in which should rather be rendered happy, than blessed, which is the proper signification of . See 1Ti 1:11; 1Ti 6:15; Rev 20:6.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3. The song of Mary: Luk 1:46-56. Elizabeth’s salutation was full of excitement (she spake out with a loud voice), but Mary’s hymn breathes a sentiment of deep inward repose. The greater happiness is, the calmer it is. So Luke says simply, , she said. A majesty truly regal reigns throughout this canticle. Mary describes first her actual impressions (Luk 1:46-48 a); thence she rises to the divine fact which is the cause of them (Luk 1:48 b-50); she next contemplates the development of the historical consequences contained in it (Luk 1:51-53); lastly, she celebrates the moral necessity of this fact as the accomplishment of God’s ancient promises to His people (Luk 1:54-55).
The tone of the first strophe has a sweet and calm solemnity. It becomes more animated in the second, in which Mary contemplates the work of the Most High. It attains its full height and energy in the third, as Mary contemplates the immense revolution of which this work is the beginning and cause. Her song drops down and returns to its nest in the fourth, which is, as it were, the amen of the canticle.
This hymn is closely allied to that of the mother of Samuel (1 Samuel 2), and contains several sentences taken from the book of Psalms. Is it, as some have maintained, destitute of all originality on this account? By no means. There is a very marked difference between Hannah’s song of triumph and Mary’s. Whilst Mary celebrates her happiness with deep humility and holy restraint, Hannah surrenders herself completely to the feeling of personal triumph; with her very first words she breaks forth into cries of indignation against her enemies. As to the borrowed biblical phrases, Mary gives to these consecrated words an entirely new meaning and a higher application. The prophets frequently deal in this way with the words of their predecessors. By this means these organs of the Spirit exhibit the continuity and progress of the divine work. Criticism asks whether Mary turned over the leaves of her Bible before she spoke. It forgets that every young Israelite knew by heart from childhood the songs of Hannah, Deborah, and David; that they sang them as they went up to the feasts at Jerusalem; and that the singing of psalms was the daily accompaniment of the morning and evening sacrifice, as well as one of the essential observances of the passover meal.
Vers. 46-55. And Mary said, My soul doth magnify the Lord, 47. And my spirit hath rejoiced in God my Saviour.
48a. For He hath regarded the low estate of His handmaiden.
48b. 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 showed 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 for ever.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
1:46 {5} And Mary said, My soul doth magnify the Lord,
(5) Christ, the redeemer of the afflicted and revenger of the proud, promised long ago to the fathers, is now finally exhibited indeed.
Fuente: Geneva Bible Notes
Mary’s reply to Elizabeth was also an inspired utterance. This "Magnificat" has strong connections with Hannah’s prayer of thanksgiving in 1Sa 2:1-10. However it also alludes to at least 12 other Old Testament passages. [Note: Alfred Plummer, A Critical and Exegetical Commentary on the Gospel According to St. Luke, pp. 30-31.] Mary’s familiarity with the Old Testament shows her love for God and His Word. A striking feature of this poem is the fact that Mary viewed God as overthrowing established authorities (Luk 1:52). This would have been of special interest to Luke’s original readers. She viewed herself as occupying an important role in the history of salvation (Luk 1:48).
Structurally the song divides into four strophes: Luk 1:46-55. Mary did not necessarily compose this song on the spot. She was a reflective person (Luk 2:51) who may have given it much thought before the Holy Spirit enabled her to share it with Elizabeth. Some students of this passage have concluded that Luke really composed it, but this is unlikely since he gave Mary the credit for it (Luk 1:46).
In the first strophe (Luk 1:46-48), Mary praised God for what He had done for her.
Luk 1:46-47 are synonymous parallelism in which the second line restates the idea of the first line. The term "Magnificat" comes from the first word in the Latin translation of this song that in English is "exalts" or "glorifies." Mary focused on God in whom she rejoiced because He had saved her (Hab 3:18; cf. 1Sa 2:1; Psa 35:9). The phrase "God my Savior" is the equivalent of "God of my salvation" (Psa 24:5; Psa 25:5; Mic 7:7; Hab 3:18).
"Note that in beginning the Magnificat by praising ’God my Savior,’ Mary answered the Roman Catholic dogma of the immaculate conception, which holds that from the moment of her conception Mary was by God’s grace ’kept free from all taint of Original Sin.’ Only sinners need a Savior." [Note: Liefeld, p. 836.]
As an Old Testament believer, Mary’s hope of salvation rested in God and His promises. Her hope was not in her own ability to make herself acceptable to God.