Exegetical and Hermeneutical Commentary of Luke 1:48
For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.
48. he hath regarded ] Rather, He looked upon.
the low estate ] So Hagar (Gen 16:11) and Hannah (1Sa 1:11; cf. Psa 138:6; Psa 102:17). The word may be rendered humiliation, Act 8:33; Isa 1:9-10. The reader will notice in this hymn more than one anticipation of the Beatitudes.
all generations shall call me blessed ] “Blessed is the womb that bare Thee,” Luk 11:27. “Leah said, The daughters will call me blessed,” Gen 30:13; Psa 72:17. We cannot but wonder at the vast faith of the despised and persecuted Virgin of Nazareth, whose inspired anticipations have been so amply fulfilled.
Fuente: The Cambridge Bible for Schools and Colleges
He hath regarded the low estate of his handmaid – Literally, he has looked upon the low or humble condition of his handmaid. That is, notwithstanding her humble rank and poverty, he has shown her favor. And this example abundantly teaches what is elsewhere fully taught in the Bible, that God is not a respecter of persons; that he is not influenced, in conferring favors, by wealth, honor, or office, Rom 2:11; Rom 10:11-12. He seeks the humble and the contrite; he imparts his rich blessings to those who feel that they need them, and who will bless him for them, Psa 138:6; Isa 57:15.
From henceforth – Hereafter, or in consequence of this.
All generations – All people. All posterity.
Call me blessed – Pronounce me highly favored or happy in being the mother of the Messiah. It is therefore right to consider her as highly favored or happy; but this certainly does not warrant us to worship her or to pray to her. Abraham was blessed in being the father of the faithful; Paul in being the apostle to the Gentiles; Peter in first preaching the gospel to them; but who would think of worshipping or praying to Abraham, Paul, or Peter?
Fuente: Albert Barnes’ Notes on the Bible
Verse 48. He hath regarded] Looked favourably, c., . In the most tender and compassionate manner he has visited me in my humiliation, drawing the reasons of his conduct, not from any excellence in me, but from his own eternal kindness and love.
All generations shall call me blessed.] This was the character by which alone she wished to be known viz. The blessed or happy virgin. What dishonour do those do to this holy woman, who give her names and characters which her pure soul would abhor; and which properly belong to GOD her Saviour! By her votaries she is addressed as Queen of Heaven, Mother of God, &c., titles both absurd and blasphemous.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Our translators have here rightly translated ,
low estate. Mary doubtless doth not here commend her own humility, (as some papists would have it), but magnifies God for that he had respect to her who was of so mean and low a condition; for though she was of the family of David, yet that family had for many years been broken and afflicted, and she was now espoused to a carpenter, which spake her condition low and mean though descended from the royal family of David: and thus God usually magnifies himself; he chooseth David from the sheepfold to be king over Israel; he much delighteth to exalt such as are low; he chooseth the foolish things of the world to confound the wise, the weak things of the world to confound the mighty, and base things of the world, and things which are despised, hath God chosen; that no flesh should glory in his presence, 1Co 1:27-29.
Henceforth (saith Mary) all generations shall call me blessed. It is no mean favour of God, when God giveth us a name: in the world, and that not only in the present generation, but in succeeding generations.
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
For he hath regarded the low estate of his handmaiden,…. Meaning, either her outward temporal estate, which was very low and mean: David’s family was now very much reduced, it had its seat not at Jerusalem, but at Nazareth, in Galilee: Mary, of that house, was a poor virgin, and Joseph, of the same, to whom she was betrothed, was a poor carpenter; and yet God passed by the rich and noble families of Jewish people, and pitched upon this poor virgin to be the mother of the Messiah: or her estate, in a spiritual sense, which, as that of every son and daughter of Adam, was very low by the fall; for sin has run all mankind into debt, and they have nothing to pay: it has stripped them of original righteousness, and clothed them with rags; it has filled them with diseases, from the crown of the head to the sole of the feet; it has exposed them to a prison, into which being cast, they must lie, till they have paid the uttermost farthing; and has left them hopeless and helpless, poor and miserable, and blind and naked: but God has remembered his elect, in this their low estate, and has provided a Saviour for them, and sent him to deliver them out of it; because his mercy endures forever; and this Mary was sensible, and there rejoiced in God her Saviour:
for behold, from henceforth all generations; not Jews only, but Gentiles also,
shall call me blessed; both on account of her son she had now conceived, and was bearing; because she was the mother of our Lord, who had reason so to conclude, from the nature of the thing, and from the words of the angel, and of Elisabeth, Lu 1:28 and much more than Leah had, who said something like this, at the birth of her second son, Ge 30:13 and also on account of her interest in Christ, as God her Saviour: in whom she was blessed, with all spiritual blessings; so that she was truly blessed, and might well be called so.
Fuente: John Gill’s Exposition of the Entire Bible
The low estate ( ). The bride of a carpenter and yet to be the mother of the Messiah. Literal sense here as in 1:52.
Shall call me blessed ( ). So-called Attic future of an old verb, to felicitate. Elisabeth had already given her a beatitude (, 1:45). Another occurs in 11:27. But this is a very different thing from the worship of Mary (Mariolatry) by Roman Catholics. See my The Mother of Jesus: Her Problems and Her Glory.
Fuente: Robertson’s Word Pictures in the New Testament
Regarded [] . See on Jas 2:3. Compare 1Sa 1:11; Psa 31:7; Psa 119:132, Sept.
Fuente: Vincent’s Word Studies in the New Testament
1) “For he hath regarded the low estate,” (hoti epeblepsen epi ten tapeinosin) “Because he looked upon the state of humiliation,” for the family of David was of a low or near impoverished condition at this time, as foretold Isa 11:1; Psa 136:23.
2) “Of his handmaiden” (tes doules autou) “Of the handmaid (virgin helper) of him,” of his virgin servant.” The “low-estate” also alluded to her personal poverty condition of the past, 1Sa 1:11; Psa 138:6.
3) “For, behold, from henceforth,” (idou gar apo tou nun) “For behold (take note) from now,” and hereafter, forever, Luk 11:27-28; Joh 5:24.
4) “All generations shall call me blessed.” generations shall call me blessed,” for having brought forth the Redeemer or Deliverer of Israel, Mal 3:12; Luk 11:27. All nations would think of her with respectful affections, Gen 17:7.
Fuente: Garner-Howes Baptist Commentary
48. Because he hath looked She explains the reason why the joy of her heart was founded in God to be, that out of free grace he had looked upon her. By calling herself low she disclaims all merit, and ascribes to the undeserved goodness of God every occasion of boasting. For ταπείνωσις, lowness, does not here denote — as ignorant and uneducated men have foolishly imagined — “submission, or modesty, or a quality of the mind,” but signifies “ a mean and despicable condition.” (48) The meaning is, “ I was unknown and despised, but that did not prevent God from deigning to cast his eyes upon me.” But if Mary’s lowness is contrasted with excellence — as the matter itself and the Greek word make abundantly plain — we see how Mary makes herself nothing, and praises God alone. And this was not the loud cry of a pretended humility, but the plain and honest statement of that conviction which was engraven on her mind; for she was of no account in the eyes of the world, and her estimation of herself was nothing more.
From this time She announces that this kindness of God will be kept in remembrance throughout all generations But if it is so remarkable, that it ought to be proclaimed every where by the lips of all men, silence regarding it would have been highly improper in Mary, on whom it was bestowed. Now observe, that Mary makes her happiness to consist in nothing else, but in what she acknowledges to have been bestowed upon her by God, and mentions as the gift of his grace. “ I shall be reckoned blessed,” she says, “ through all ages.” Was it because she sought this praise by her own power or exertion? On the contrary, she makes mention of nothing but of the work of God. Hence we see how widely the Papists differ from her, who idly adorn her with their empty devices, and reckon almost as nothing the benefits which she received from God. (49) They heap up an abundance of magnificent and very presumptuous titles, such as, “ Queen of Heaven, Star of Salvation, Gate of Life, Sweetness, Hope, and Salvation.” Nay more, to such a pitch of insolence and fury have they been hurried by Satan, that they give her authority over Christ; (50) for this is their pretty song, “ Beseech the Father, Order the Son.” (51) None of these modes of expression, it is evident, proceeded from the Lord. All are disclaimed by the holy virgin in a single word, when she makes her whole glory to consist in acts of the divine kindness. If it was her duty to praise the name of God alone, who had done to her wonderful things, no room is left for the pretended titles, which come from another quarter. Besides, nothing could be more disrespectful to her, than to rob the Son of God of what is his own, to clothe her with the sacrilegious plunder.
Let Papists now go, and hold us out as doing injury to the mother of Christ, because we reject the falsehoods of men, and extol in her nothing more than the kindness of God. Nay, what is most of all honorable to her we grant, and those absurd worshippers refuse. (52) We cheerfully acknowledge her as our teacher, and obey her instruction and commands. There certainly is no obscurity in what she says here; but the Papists throw it aside, trample it as it were under foot, and do all they can to destroy the credit of her statements? (53) Let us remember that, in praising both men and angels, there is a general rule laid down, to extol in them the grace of God; as nothing is at all worthy of praise which did not proceed from Him.
He who is mighty hath done to me wonderful things She informs us, that the reason why God did not in this case employ the assistance of others was, to make his own power more illustrious. And here we must recall what she formerly said, that God had looked upon her, though she was mean and despicable. Hence it follows, that those praises of Mary are absurd and spurious which do not altogether exalt the power and free grace of God.
(48) “ Les Latins, traduisans ce passage du Grec, ont us, du mot d’Humi- lite, lequel les barbares et sots parleurs de Latin, prennent ici comme en Francois, pour une facon de faire contraire a l’arrogance, assavoir quand une personne s’estime rien: mais il se prend autrement, assavoir pour Petitesse; c’est a dire, condition basse et meprisee.” — “The Latins, translating this passage from the Greek, have used the word Humility, which barbarians and fools talking Latin take here, as in French, for a manner of acting opposed to pride: but it is taken differently, namely, for Meanness, that is, a low and despicable condition.”
(49) “ En cela nous voyons coment les Papistes accordent mal avec elle, lesquels sans jugement la parent de nouvelles louanges forgees en leurs cerveaux; et cependant ne tiennent quasi conte do tous les biens que’lle a eus de Dieu.” — “In this we see how ill the Papists agree with her, who without judgment adorn her with new praises forged in their own brains; and yet make no account, as it were, of all the benefits which she had from God.”
(50) “ Qui plus est, Satan les a transportez en une telle rage et forcenerie, qui’ls n’ont point eu de honte du luy attributer l’authorite de commander a Christ.” — “What is more, Satan has carried them away to such a rage and fury, that they are not ashamed to attribute to her authority to command Christ.”
(51) “ Roga Patrem, jube Natum.”
(52) “ En ce faisant, nous luy accordons ce qui luy est le plus honorable, en lieu que ces habiles gens, qui la servent a contrepoil, l’en despouillent.” — “In doing this we grant to her what is the most honorable, while those clever people, who serve her the wrong way, take it from her.”
(53) “ Fidem ejus dictis abrogant;” — “ dementent la vierge en tant qu’en eux est;” — “as far as lies in them, they make the virgin a liar.”
Fuente: Calvin’s Complete Commentary
(48) The low estate of his handmaiden.Note the recurrence of the word that had been used in Luk. 1:37, as expressing the character which she was now ready to accept, whatever it might involve.
All generations shall call me blessed.The words have, of course, been partly instrumental in bringing about their own fulfilment; but what a vision of the future they must have implied then on the part of the village maiden who uttered them! Not her kinswoman only, but all generations should join in that beatitude.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
I. Recognition of God’s grace to her humility.
Compare the song of Hannah upon a similar occasion, the birth of a future prophet and judge of Israel. This is formed upon the same model of that, as proof that the new dispensation is the outgrowth of the old, and that the same spirit, in different ages and persons, breathes the same holy strains. But the song of the latter is gentler, grander, opening into a far sublimer prospective.
48. Low estate of his handmaiden Mary’s ground of praise and thanksgiving is the wonderful grace of God that had condescended to even her. True, she is daughter of the noblest line of Israel or the world, but for ages that royal line has been in a low estate. It seemed wonderful that the daughter of neither Augustus nor Herod should be selected as the mother of the Incarnate, but the humble virgin of Nazareth. Some ten years before Mary uttered this hymn, Virgil, the Roman poet, had in one of his finest strains predicted the birth of a noble babe, under whose sway a new order of things should commence, and the renovation of the world be accomplished. It was suggested, doubtless, by the prevalent presentiment that a great deliverer was soon to be born, arising from the prophecies of the Messiah. But the worldly poet preferred to find his mother for the Messiah in the wife of a Roman consul. So differs the wisdom of God from the folly of man.
All generations shall call me blessed Here is prophecy; and how wonderfully has it been fulfilled! Sad it is, indeed, to think that even the Christian Church has made her the object of idolatry. But let that not prevent our uttering the epithet blessed upon her whom God deigned to honour above all her sex.
Fuente: Whedon’s Commentary on the Old and New Testaments
Luk 1:48. For he hath regarded ‘ ; “he hath looked with a distinguishing regard, and wonderful condescension. Though I am a person in the lowest station, and had not the least reason to expect that any thing extraordinary should arise from me; yet God hath put such honour on my condition, as to make me the instrument of bringing into the world the Messiah, the desire of all nations; for which reason all generations shall esteem me peculiarly happy.”
Fuente: Commentary on the Holy Bible by Thomas Coke
48 For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.
Ver. 48. The low estate ] Vilitatem, the vile and abject condition. Contra Mariae merita, quae praedicant Papicolae. Here is no mention of merit. See Beza Annot. in loc.
All generations shall call me blessed ] How much more should we with one mind and one mouth bless God the Father of our Lord Jesus Christ! This is an honour that he much standeth upon,Rom 15:6Rom 15:6 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
48. ] Bleek remarks, that the of Luk 9:38 , is in Mat 17:15 .
. ] low condition, not humility; the noun is an objective one.
Fuente: Henry Alford’s Greek Testament
Luk 1:48 . This verse and the two preceding form the first of four strophes, into which the song naturally divides. The first strophe expresses simply the singer’s gladness. The second (Luk 1:49-50 ) states its cause. The third (Luk 1:51-53 ) describes in gnomic aorists the moral order of the world, for the establishment of which God ever works in His holy and wise Providence, overturning the conventional order, scattering the proud, upsetting thrones, and exalting them of low degree, filling the hungry, and sending the rich away empty. It is this third part of the hymn which on first view seems least in keeping with the occasion. And yet on a large view this strophe exactly describes the constant tendency of Christ’s influence in the world: to turn things upside down, reverse judgments, and alter positions. The last strophe (Luk 1:54-55 ) sets forth the birth about to happen as a deed of divine grace to Israel.
Fuente: The Expositors Greek Testament by Robertson
regarded = looked (Greek. epiblepo. App-133.)
upon (Greek. epi. App-104.) See Jam 2:3, and compare 1Sa 1:11. Psa 33:14; Psa 119:132 (Septuagint).
Fuente: Companion Bible Notes, Appendices and Graphics
48.] Bleek remarks, that the of Luk 9:38, is in Mat 17:15.
.] low condition, not humility; the noun is an objective one.
Fuente: The Greek Testament
Luk 1:48. ) the low estate. Jam 1:10. LXX. often render . Her lowliness made Mary capable of receiving the great things, of which Luk 1:32-33 speak.- , shall call [proclaim] me blessed) Comp. Luk 1:45, ch. Luk 11:27-28.- , all generations) all posterity.
Fuente: Gnomon of the New Testament
regarded: 1Sa 1:11, 1Sa 2:8, 2Sa 7:8, 2Sa 7:18, 2Sa 7:19, Psa 102:17, Psa 113:7, Psa 113:8, Psa 136:23, Psa 138:6, Isa 66:2, 1Co 1:26-28, Jam 2:5, Jam 2:6
all: Luk 1:28, Luk 1:42, Luk 11:27, Gen 30:13, Mal 3:12
Reciprocal: Rth 2:10 – Why have Est 2:17 – so that he set Psa 72:17 – all nations Pro 10:7 – memory
Fuente: The Treasury of Scripture Knowledge
8
Low estate refers to the humble station in life she had occupied; now she will receive the good esteem of all generations, but not that she would be worshiped.
Fuente: Combined Bible Commentary
Luk 1:48. Hath looked upon; see chap. Luk 9:38.
The low estate. Not humility of mind, but humility of station, of external condition.
For, behold, from henceforth. In proof that the Lord had thus looked upon her low estate.
All generations shall call me blessed. Recognize the blessedness bestowed on her by God, as already declared by Elisabeth (Luk 1:48). Comp. the instance given in Luk 11:27, and the significant reply of our Lord, which accepts the blessedness of his mother and yet cautions against excesses in this direction.
Fuente: A Popular Commentary on the New Testament
Vers. 48b-50. The greatness of her happiness appears in the renown which it will bring her; hence the , for. The word behold refers to the unexpected character of this dealing. Mary ascribes to God, as its author, the fact which she celebrates, and glorifies the three divine perfections displayed in it. And first the power. In calling God the Almighty, she appears to make direct allusion to the expression of the angel: the power of the Highest (Luk 1:35). Here is an act in which is displayed, as in no other since the appearance of man, the creative power of God. The received reading answers better than the reading of some Alex., , to the emphatic term , which Luke doubtless read in his Hebrew document (comp. Act 2:11). But this omnipotence is not of a purely physical character; it is subservient to holiness. This is the second perfection which Mary celebrates. She felt herself, in this marvellous work, in immediate contact with supreme holiness; and she well knew that this perfection more than any other constitutes the essence of God: His name is holy. The name is the sign of an object in the mind which knows it. The name of God therefore denotes, not the Divine Being, but the more or less adequate reflection of Him in those intelligences which are in communion with Him. Hence we see how this name can be sanctified, rendered holy. The essential nature of God may be more clearly understood by His creatures, and more completely disengaged from those clouds which have hitherto obscured it in their minds. Thus Mary had received, in the experience she had just passed through, a new revelation of the holiness of the Divine Being.
This short sentence is not dependent on the , because, which governs the preceding. For the , and, which follows, establishes a close connection between it and Luk 1:50, which, if subordinated to Luk 1:49, would be too drawn out.
This feature of holiness which Mary so forcibly expresses, is, in fact, that which distinguishes the incarnation from all the analogous facts of heathen mythologies.
The third divine perfection celebrated by Mary is mercy (Luk 1:50). Mary has already sung its praise in Luk 1:48 in relation to herself. She speaks of it here in a more general way. By them that fear God, she intends more especially Zacharias and Elizabeth, there present before her; then all the members of her people who share with them this fundamental trait of Jewish piety, and who thus constitute the true Israel.
The received reading , from generation to generation, is a form of the superlative which is found in the expression to the age of the ages, the meaning of which is, to the most remote generations. The two other readings mentioned in the critical notes express continuity rather than remoteness in time. These words, on them that fear Him, are the transition to the third strophe. For they implicitly contain the antithesis which comes out in the verses following.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
1:48 For he hath {q} regarded the {r} low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.
(q) Has freely and graciously loved.
(r) Literally, “My baseness”, that is, my base estate: so that the virgin did not boast of her deserts, but the grace of God.
Fuente: Geneva Bible Notes
Mary probably considered her lowly social and personal position her humble estate. Again she referred to herself as the Lord’s servant (Luk 1:38). All generations of people would regard her as specially favored by God because He chose her to give birth to His Son. This verse gives the reasons Mary exalted and rejoiced in God (Luk 1:46-47). With Mary, God had begun to exalt the lowly (cf. Gen 30:13; 1Sa 1:11). This exaltation would find full expression in Jesus’ messianic reign.