Exegetical and Hermeneutical Commentary of Luke 1:52
He hath put down the mighty from [their] seats, and exalted them of low degree.
52. He hath put down the mighty from their seats ] Rather, He puts down potentates from thrones. The aorists throughout are gnomic, i. e. they do not express single but normal acts. The thought is common throughout the Bible, e. g. Luk 18:14; Dan 4:30 ; 1Sa 2:6-10; Psa 113:6-8; 1Co 1:26-29. The ancients noticed the fact ( , Hdt. i. 207; “Irus et est subito qui modo Croesus erat,” Ov. Trist. iii. vii. 41) but did not draw the true lessons from it.
Fuente: The Cambridge Bible for Schools and Colleges
Hath put down the mighty – The mighty here denotes princes, kings, or conquerors. See Isa 14:12-14.
Their seats – Their thrones, or the places where they sat in pomp and power.
Exalted them – Raised them up, or placed them in the seats of those who had been removed.
Low degree – Low or humble birth and condition in life. This probably has reference to the case of her ancestor David. Mary was celebrating the mercies of God to herself, to her family, and of course to her ancestors. It was natural to allude to that great event in their history when Saul was overcome in battle, and when David was taken from the sheepfold and placed on the throne. The origin of illustrious families is often obscure. People are often raised by industry, talent, and the favor of God, from very humble stations – from the farm or mechanics shop – to places of great trust in the church and state. They who are thus elevated, if imbued with right feelings, will not despise their former employments nor their former companions, nor will they esteem their parents or friends the less because they still remain in the same rank in life. No conduct is more odious and unchristian than to be ashamed of our birth or the humble circumstances of our friends.
Fuente: Albert Barnes’ Notes on the Bible
Verse 52. He hath put down the mighty from their seats] Or, He hath taken down potentates from their thrones. This probably alludes to the removal of Saul from the throne of Israel, and the establishment of the kingdom in the person and family of David. And as Mary spoke prophetically, this saying may also allude to the destruction of the kingdom of Satan and his allies, and the final prevalence of the kingdom of Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He hath put down the mighty from their seats,…. As mighty kings and emperors from their thrones, as he often does, in the course of his providence; setting up one, and putting down another: or the mighty angels, from their seats of bliss and happiness in heaven; who rebelling against God, opposing the incarnation of Christ, taking it ill, that the human nature should be advanced above theirs, were cast down to hell; and are reserved in chains of darkness, to the judgment of the great day: or this may have respect to the putting down the monarchies and kingdoms of this world, by the kingdom of the Messiah to be set up; which, though at first was mean and despicable, like a stone cut out of a mountain, will increase, spread, and break in pieces, and destroy all other kingdoms:
and exalted them of low degree; as David to the throne of Israel, from the sheepfold, and following the ewes great with young; and now his house and family, which were sunk very low, by raising of his seed, of a poor virgin in his family, unto Israel, a Saviour Jesus; in whose days the poor had the Gospel preached, and received it: these were chosen and called: the great things of the Gospel were revealed to babes, and hid from the wise and prudent; and beggars were raised from the dunghill, to sit among princes, and to inherit the throne of glory: a method, which God in his infinite wisdom and grace has been pleased to take, more or less, in all ages of time; for not many mighty and noble are called by grace; but usually the foolish, the weak, and the base things of the world.
Fuente: John Gill’s Exposition of the Entire Bible
Princes (). Our word dynasty is from this word. It comes from , to be able.
Fuente: Robertson’s Word Pictures in the New Testament
1) “He hath put down the mighty from their seats,
(katheilen dunastas apo thronon) “He has pulled down potentates from thrones,” on which they thought themselves secure, whom He wills, as sovereign over His universe, 1Sa 2:6-10; Psa 113:5-9; He put down Pharaoh, Belshazzar, Nebuchadnezzar, and fed Herod to the worms, putting down “whom He would,” Dan 5:18-30; Act 12:20-23.
2) “And exalted them of low degree.” (kai hupsosan tapeinous) “And he has exalted humble ones,” reversing the world’s decisions. As Joseph from the pit to Pharaoh’s right hand; As Moses from the bulrushes to law-giver and prophet over Israel; As David from sheep herding to the throne over Israel; As He exalted the apostles, Peter, James, and John from a commercial fishing business to apostles and writers of parts of the New Testament, Psa 75:7; Job 5:11.
Fuente: Garner-Howes Baptist Commentary
52. He hath cast down the nobles This translation has been adopted, for the sake of avoiding ambiguity: for though the Greek word δυνάσται is derived from δύναμις , power, it denotes governors and eminent rulers. (58) Many persons think that δυνάστας is a participle. They are said by Mary to be cast down from their thrones, that obscure and unknown persons may be elevated in their room; and so she ascribes to the providence and judgments of God what ungodly men can the game of Fortune. (59) Let us understand, that she does not ascribe to God a despotic power,—as if men were tossed and thrown up and down like balls by a tyrannical authority,—but a just government, founded on the best reasons, though they frequently escape our notice. God does not delight in changes, or elevate in mockery to a lofty station, those whom he has determined immediately to throw down. (60) It is rather the depravity of men that overturns the state of things, because nobody acknowledges that the disposal of every one is placed in His will and power.
Those who occupy a higher station than others are not only chargeable with disdainfully and cruelly insulting their neighbors, but act in a daring manner towards Him to whom they owe their elevation. To instruct us by facts, that whatever is lofty and elevated in the world is subject to God, and that the whole world is governed by his dominion, some are exalted to high honor, while others either come down in a gradual manner, or else fall headlong from their thrones. Such is the cause and object of the changes which is assigned by David, “He poureth contempt upon princes,” (Psa 107:39😉 and by Daniel,
“
He changeth the times and the seasons: he removeth kings, and setteth up kings,” (Dan 2:21.)
We see, indeed, how the princes of the world grow extravagantly insolent, indulge in luxury, swell with pride, and are intoxicated with the sweets of prosperity. If the Lord cannot tolerate such ingratitude, we need not be surprised.
The usual consequence is, that those whom God has raised to a high estate do not occupy it long. Again, the dazzling luster of kings and princes so overpowers the multitude, that there are few who consider that there is a God above. But if princes brought a scepter with them from the womb, and if the stability of their thrones were perpetual, all acknowledgment of God and of his providence would immediately disappear. When the Lord raises mean persons to exalted rank, he triumphs over the pride of the world, and at the same time encourages simplicity and modesty in his own people.
Thus, when Mary says, that it is God who casteth down nobles from their thrones, and exalteth mean persons, she teaches us, that the world does not move and revolve by a blind impulse of Fortune, but that all the revolutions observed in it are brought about by the Providence of God, and that those judgments, which appear to us to disturb and overthrow the entire framework of soclety, are regulated by God with unerring justice. This is confirmed by the following verse, He hath filled the hungry with good things, and hath sent the rich away empty: for hence we infer that it is not in themselves, but for a good reason, that God takes pleasure in these changes. It is because the great, and rich, and powerful, lifted up by their abundance, ascribe all the praise to themselves, and leave nothing to God. We ought therefore to be scrupulously on our guard against being carried away by prosperity, and against a vain satisfaction of the flesh, lest God suddenly deprive us of what we enjoy. To such godly persons as feel poverty and almost famine, and lift up their cry to God, no small consolation is afforded by this doctrine, that he filleth the hungry with good things
(58) “ Le mot Grec ( δυνάσται) vient de Puissance, comme si on disoit, Les puissans: mais il signifie les gouverneurs et gras seigneurs.” — “The Greek word comes from power, as if she had said, ‘The Mighty:’ but it means governors and great lords.”
(59) “ Ludam Fortunae;” — “ le jeu ou la roue de la Fortune;” — “the game or wheel of Fortune.”
(60) “ Il ne faut pas penser que pour se jouer des hommes il les esleve amsi haut, et puis les abaisse.” — “We must not imagine that, to amuse himself with men, he raises them so high, and then sinks them low.”
Fuente: Calvin’s Complete Commentary
(52) The mighty.The word (that from which we get our English dynasty) is applied to the eunuch of great authority under Candace, in Act. 8:27, and is used as a divine name in the blessed and only Potentate of 1Ti. 6:15. Here it is used generally of all human rulers.
From their seats.Better, their thrones, as the word is for the most part translated. (Comp. Mat. 19:28, and in this very chapter, Luk. 1:32.)
Of low degree.The adjective is that from which the noun translated low estate, in Luk. 1:48, had been formed.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Luk 1:52. He hath put down the mighty, &c. , the rulers from their thrones. The kings who sprung from David had, no doubt, one after another expected to be the parents of the Messiah; and when the kingdom was taken from them, such of the royal progeny as were in the highest station would reckon this as their certain and greatest privilege: but now their hope was wholly overthrown; they were brought down by God from that height of dignity, to which in their own imagination they had exalted themselves; while a person in the meanest condition of all the royal seed was raised to it.
Fuente: Commentary on the Holy Bible by Thomas Coke
52 He hath put down the mighty from their seats, and exalted them of low degree.
Ver. 52. He hath put down the mighty ] As he did Bajazet, the proud Turk, and set up Tamerlane, a Scythian shepherd; who said that he was sent from heaven to punish Bajazet’s rashness, and to teach him that the proud are hated of God, whose promise is to pluck down the mighty, and raise up the lowly.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
put down the mighty. Amaziah (2Ki 14:10); Uzziah (2Ch 26:16); Nebuchadnezzar (Dan 5:20); Belshazzar (Dan 5:23; Dan 5:30).
seats = thrones.
them of low degree = the lowly.
Fuente: Companion Bible Notes, Appendices and Graphics
Luk 1:52. , the mighty [potentates]) as Saul, and Herod.
Fuente: Gnomon of the New Testament
put: Luk 18:14, 1Sa 2:4, 1Sa 2:6-8, Job 5:11-13, Job 34:24-28, Psa 107:40, Psa 107:41, Psa 113:6-8, Ecc 4:14, Eze 17:24, Amo 9:11, Mar 6:3, Jam 1:9, Jam 1:10, Jam 4:10
Reciprocal: 1Sa 2:8 – the poor 2Sa 7:9 – a great 1Ki 16:2 – I exalted thee 1Ch 17:8 – made thee Est 6:11 – took Haman Job 22:29 – the humble person Job 36:22 – God Psa 18:27 – save Psa 59:11 – scatter Psa 75:7 – he putteth Psa 76:5 – stouthearted Psa 113:7 – raiseth Psa 136:23 – remembered Psa 148:14 – exalteth Isa 22:19 – General Isa 40:4 – valley Isa 40:23 – General Eze 21:26 – exalt Dan 2:21 – he removeth Dan 5:20 – when Oba 1:2 – General Mat 23:12 – General Jam 4:6 – God 1Pe 5:6 – that
Fuente: The Treasury of Scripture Knowledge
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He hath is general as to tense, and means that God always recognizes humility and rewards it with His favor, but deposes those who exalt themselves.
Fuente: Combined Bible Commentary
Luk 1:52. Princes from their thrones, heathen usurpers. That Herod was thought of is very probable, but not Herod alone. Here, as in the royal war-songs of David, the singer thinks of all the mighty enemies of Gods chosen people.
Fuente: A Popular Commentary on the New Testament
Luk 1:52-56. He hath put down the mighty from their seats The mighty think to secure themselves by might in their seats, but he puts them down and overturns their seats; while, on the other hand, those of low degree, who despaired of ever advancing themselves, and thought of nothing else but being very low, are wonderfully exalted. To apply this to the subject which gave occasion to this divine hymn: The kings who sprang from David, had, no doubt, one after another expected to be the parents of the Messiah; and when the kingdom was taken from them, such of the royal progeny as were in the highest station, would reckon this their certain and high privilege. But now their hope was wholly overthrown. They were brought down by God from that height of dignity to which, in their own imagination, they had exalted themselves; and a person in the meanest condition of all the royal seed was raised to it. He hath filled the hungry, &c. Both the poor and the rich are here represented as waiting at Gods gate in the condition of beggars, the rich in expectation of receiving the honour of giving birth to the Messiah; the poor in expectation, not of that blessing, but hoping for such small favours as suited their condition. While they wait in this state, God, by an exercise of his sovereignty, bestows the favour, so much courted by the rich, on a poor family, to its unspeakable satisfaction, and sends the rich away disappointed and discontented. See Macknight, and notes on 1Sa 2:3-9. He hath holpen his servant Israel Dr. Campbell reads this and the next verse, He supporteth Israel his servant, (as he promised to our fathers,) ever inclined to mercy toward Abraham and his race. The word , here rendered he hath holpen, properly signifies, to interpose in favour of a person in great necessity or extreme danger; and also to hold by the hand, to sustain from falling, or to lift up when fallen, and so to afford aid or help; this he hath done, saith the virgin, in remembrance of his mercy; for then God is said signally to remember his people, when, after a long oppression, in which he seemed to have forgotten them, he works a mighty salvation for them, (see Psa 136:23.) And he did this, also, in pursuance of his promise made to our forefathers, to send the Messiah to be an everlasting blessing to all that should believe in him, and so become the seed of Abraham by faith. And Mary abode with her about three months Till very near the time of her delivery; and returned to her own house Having, to her unspeakable satisfaction and great comfort, found all things as the angel had told her; and soon after took a journey with Joseph to Bethlehem.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Ver. 52. From the moral contrast between the proud and the faithful, Mary passes to a contrast of their social position, the mighty and those of low degree. The former are those who reign without that spirit of humility which is inspired by the fear of Jehovah.
The third antithesis (Luk 1:53), which is connected with the preceding, is that of suffering and prosperity. The hungry represent the class which toils for a livingartisans, like Joseph and Mary; the rich are men gorged with wealth, Israelites or heathen, who, in the use they make of God’s gifts, entirely forget their dependence and responsibility. The abundance which is to compensate the former certainly consiststhe contrast requires itof temporal enjoyments. But since this abundance is an effect of the divine blessing, it implies, as its condition, the possession of spiritual graces. For, from the Old Testament point of view, prosperity is only a snare, when it does not rest on the foundation of peace with God. And so also, the spoliation which is to befall the rich is without doubt the loss of their temporal advantages. But what makes this loss a real evil is, that it is the effect of a divine curse upon their pride.
The poetic beauty of these three verses is heightened by a crossing of the members of the three antitheses, which is substituted for the ordinary method of symmetrical parallelism. In the first contrast (Luk 1:51), the righteous occupy the first place, the proud the second; in the second, on the contrary (Luk 1:52), the mighty occupy the first place, so as to be in close connection with the proud of Luk 1:51, and the lowly the second; in the third (Luk 1:53), the hungry come first, joining themselves with the lowly of Luk 1:52, and the rich form the second member. The mind passes in this way, as it were, on the crest of a wave, from like to like, and the taste is not offended, as it would have been by a symmetrical arrangement in which the homogeneous members of the contrast occurred every time in the same order.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
1:52 He hath {y} put down the mighty from [their] seats, and exalted them of {z} low degree.
(y) The mighty and rich men.
(z) Those of no account, who are vile in men’s eyes, who are indeed the poor in spirit, that is, those who claim nothing of themselves in the sight of God.