46 And Mary said, 'My soul doth magnify the Lord, 47 And my spirit hath rejoiced in God my Saviour. 8 1 Sa. 2: 1; Ps. 34: 2, 3; & 35: 9; Hab. 3:18. thing beyond the usual words of salutation. To her who has believed. The expression, although in form indefinite, is designed to apply directly to Mary. From the Lord, i. e. by his angel. 46. Mary is now also filled with a holy ecstasy, and breaks forth into expressions of joy and thankfulness. While we are not to suppose that she understood the full import of the words she was inspired to utter, we cannot but remark how conversant she is shown to be with the Old Testament Scriptures. Many of her words bear a striking resemblance to those spoken by Hannah (1 Sam. 2: 1-10), and to the humble and thankful expressions of David (2 Sam. 7: 18-21). My soul is put, according to Hebrew usage, for the pronoun of the first person. Doth magnify, i. e. extol, praise. Compare with this commencement of Mary's song of praise, Ps. 31: 7. The Lord here refers to God, the supreme Lord. 47. My spirit, &c. This, according to the structure of Hebrew poetry, constitutes a parallelism with the preceding verse. If any distinction is to be sought in this place, and in 1 Thess. 5: 23, between soul and spirit-which seems to be a common periphrastic expression for the whole internal man-we are to refer the former to the lower and animal nature of man, which he has in common with irrational animals, the latter to the higher rational nature, which belongs to him alone. This distinction found a prominent place in the Pythagorean and Platonic philosophy. Hath rejoiced. A strong expression of joy; literally, hath exulted, so as to leap for joy. In God my Saviour, not in the low sense of raising her from a state of earthly obscurity, but in the high spiritual sense of bringing to her salvation through the promised Messiah. Some expositors find here an implied proof 48 For 'he hath regarded the low estate of his handmaiden: for behold, from henceforth all generations shall call me blessed. t1 Sa. 1:11; Ps. 188: 6. of the divinity of Christ. That Mary in this holy and spiritual frame of mind should have caught a glimpse of the character of the Messiah, as an Almighty Saviour, is not improbable, although I should hesitate to refer these words directly or indirectly to other than the supreme Jehovah. 48. This and the following verse furnish the ground of Mary's ascription of praise in vs. 46, 47. Hath regarded, i. e. looked favorably upon. The low estate has primary reference to outward condition or circumstances. It would, however, deprive this passage of its principal beauty and force, to refer it here solely to Mary's humble position in life. Speaking, as she evidently was, under the inspiration of the Holy Ghost, she could not have placed so low an estimate on the peculiar richness of the blessing conferred upon her, as to have referred it to mere temporal exaltation. We must therefore regard her words as having primary reference to lowliness and humility of spirit, which had now met their reward, in the honor to which she had been raised in being the mother of the promised Messiah. So Olshausen: low estate must be considered "rather as the expression of conscious inward poverty, which could discover no preeminence in herself, because of which such happiness should have fallen to her lot." For behold. The reason for the preceding declaration is so striking, that Mary calls attention to it by the interjection. From henceforth. From this time onward. All generations, i. e. every successive generation; all posterity. Shall call me blessed (see v. 42), i. e. shall congratulate me as the mother of the Messiah. The Romanists justify themselves from this text in their Ave Marias and other religious addresses to 66 our Lady." See Note on this passage in the Rhemish Testament, published in 49 For he that is mighty "hath done to me great things; and holy is his name. 50 And his mercy is on them w Ps. 71: 19; & 126: 2, 3. Ps. 111: 9. y' Ge. 17:7; Ex. 20: 6; Ps. 103: 17, 18. New York, 1834. The words of Mary show that she regarded the blessings of the Messiah's advent, as reaching to the end of time. This shows that under the guidance of the Holy Ghost, she was giving utterance to great spiritual truths respecting the true glory of the Messiah's reign, and that her soul was elevated far above all considerations of worldly grandeur. that fear him, from generation to generation. 51 He hath shewed strength with his arm; "he hath scattered Ps. 98: 1; & 118: 15; Is. 40: 10; & 51: 9; & 52: 10. a Ps. 83: 10; 1 Pe. 5: 5. the logical reason of what is asserted in v. 48. The first is the great things done for her by the Almighty; the second, the holiness of God; the third, his abundant mercy and grace, as shown to them that fear him. God's greatness, holiness, and mercy are advanced as the reason why Mary was to be exalted and pronounced blessed in all future time. In the English version, the full period is erroneously placed after v. 49, the comma being the punctuation mark required by the con 49. Some may prefer to regard this verse, as containing the reason, why Mary would be the object of such general congratulation. But it seems bet-struction. ter to take it as a second reason for the assertion, made in the former clause of v. 48. He that is mighty, i. e. the Almighty. Hath done to me great things, i. e. conferred upon me great benefits. Great has here the additional sense of wonderful, as in Ps. 71: 19; Acts 2: 11. Holy (i. e. revered) is his name. Here Mary passes to a general ascription of praise. Personal blessings are lost sight of in the divine glory and goodness, which they serve to reveal to her view. 50. Alford remarks that the verbs in vs. 50-55, although denoting past time, do not so much express the habit of the past, as the consequences involved for the future, in that which the Lord had done for Mary. His mercy is on them, &c. The general sentiment is that God's mercy is bestowed on such as fear him through all generations. Contrasted with this is the stern display of justice, with which he puts down the proud and rebellious (v. 51). Them that fear him is a circumlocution for the pious, the righteous. The literal rendering of from generation to generation, is for generations of genera tions, like our ages of ages, meaning throughout all time. In regard to vs. 49, 50, it will be seen that they contain three distinct clauses, all standing as 51. He hath shewed (or he is wont to show) strength, &c. This denotes the mighty power of God displayed in casting down the wicked, for this verse is antithetic to the preceding one, in which mercy is declared to be exercised towards the pious. The judgment of God upon the wicked, is brought out more clearly in the following clause, he hath scattered, &c., where the proud and haughty persecutors of God's people are especially referred to, such as Pharaoh,Sennacherib, Antiochus Epiphanes, and others, whose cruelties were matter of historical record. God is said to scatter the proud, when he defeats their plans, and brings to naught the devices of their heart. See Job 5: 13. a The figure is drawn from the scattered flight of a defeated army. In the imagination (i. e. disposition) of their hearts, denotes the seat and nature of their pride. Webster and Wilkinson take imagination in the sense of intention, and cite in illustration, the intention of the Babel-builders to make their tower a bond of union, whereas it became the source of separation and disunion. 52. He hath put down the mighty. This is a continuation of the same general sentiment. Bengel calls the term here employed the prophetic preterite, the need of spiritual blessings. See 6: He hath sent event being of such certain fulfilment, that it is spoken of as having already occurred. But it is more natural to re-empty away. The verb has the idea of fer it to events in the past history of peremptory dismissal from one's presGod's people, from which may be learnt ence. These persons are supposed to his providential care and protection in stand in the divine presence to receive every age. Seats; literally, thrones, their allotment of blessings, but are persons of regal dignity being especial- sent away empty-handed, without any ly referred to. Exalted them of low tokens of God's favor. A fine illustradegree. This is antithetic to the pre- tion of the sentiment of this verse is ceding clause. The sentiment is that found in the parable of the Pharisee in the revolutions and overturnings, by and Publican, the former of whom, which the proud and mighty were elated with pride in view of his good brought low, persons of obscure con- works, being sent away empty; the latdition were raised up to the occupancy ter, penitent and broken-hearted in view of their thrones and seats of power. of his sins, being dismissed from the diA notable instance of such a change of vine presence," filled with good things." condition is furnished, in the elevation of David to the throne of Saul. See 2 Sam. 7:8; 1 Chron. 17: 7; Ps. 78: 70; Ezek. 21: 27. 53. The same general thought is here expressed under a different imagery. The order of the parallelism is inverted, the hungry, corresponding to them of low degree in the second member of v. 52, being here placed first, while the rich, which answers to the mighty, is found in the second member. This change was often made for the sake of variety or emphasis. He hath filled the hungry. This is evidently to be taken in a spiritual sense. See Matt. 5: 6. Poverty and hunger are here opposed to wealth and fulness, just as dominion and power, in the preceding context, were contrasted with lowliness of birth and condition. With good things. A general expression embracing all sorts of food palatable and nutritious. Stripped of its imagery, it denotes all kinds of spiritual blessings, which impart sustenance to the soul. The rich, i. e. such as do not feel their 54. The language of praise and grateful remembrance of the divine interposition in behalf of the poor and humble, now assumes a more comprehensive and general form. Hath holpen. An old English form for hath helped or aided. Israel had often been helped in the time of extremity, and this would be preeminently so in the Messianic times, which were now at hand. We must not confine Mary's words so strictly to the past history of God's dealings with his people, as to prohibit their application to the greater blessings which were in store for them, and the dispensation which was now to be ushered in. The low formalism and spiritual degradation of the nation, rendered the deliverance, promised under the Messiah's reign, most urgent and needful. By Israel we are to understand God's covenant people, but not in so restricted a sense, as to exclude those who are the spiritual descendants of Abraham (Gal. 3 : 7). In Christ, according to promise, all the families of the earth were to be blessed (Gen. 12: to Abraham, and to his seed, forever. 56 And Mary abode with her about three months, and returned to her own house. 57 Now Elisabeth's full time came that she should be delivered; and she brought forth a son. 58 And her neighbors and her 3; 22: 18). In remembrance of his mercy, i. e. that he might show himself mindful of the mercy promised to Israel (see v. 72). This stands as the reason for the deliverance previously referred to. 55. As he spake to our fathers is a parenthesis, the following words to Abraham, and to his seed forever, belonging to the words in remembrance of his mercy. The parenthesis is inserted to give prominence to the idea, that God's covenant of mercy was not only made with the patriarchs, but declared to them in words of the strongest import, and confirmed by an oath. See Gen. 22: 16-18; Mich. 7: 20. The closing words forever, are to be joined in sense with his seed, being equivalent to throughout all generations, as Doddridge happily paraphrases it. Compare with this verse Ps. 93: 3. "This inspired composition is undoubtedly rhythmical, and admits of the ordinary arrangement of Hebrew poetry, the parallelisms being, in various portions, very regular and obvious, vs. 47, 52, 53. It is not necessary to suppose that it was uttered in the precise form in which it appears, though there is no reason to doubt that Mary herself gave it that form, as better adapted for her own remembrance, meditation, and use in future seasons of thankful adoration, especially after the birth and during the infancy of the divine Son." Webster and Wilkinson. 56. Her own house. If, as we suppose, the events referred to in Matt. 1: 18-24 took place after her return to Nazareth, the house here spoken of must have been her own, as she was yet unmarried. 57. The birth of John, which took place shortly after Mary's departure, called forth the congratulations of the neighbors and kinsfolk of Zacharias. This may account in part for the fact that Mary left before the event, wishing to avoid, as she must have done, the excitement of the occasion, and the observation of such an assemblage. 58. Her cousins, i. e. her kinsfolk and relations. Showed great mercy upon her (literally with her, i. e. in her case). The idea of great is contained in the verb, which imparts to the original greater force than is found in our common translation. Had magnified his mercy would have been the better rendering. Rejoiced with her, i. e. at her good fortune. 59. On the eighth day (from the birth of the child inclusive), which was the day, in the patriarchal and Mosaic law (see Gen. 17:12; Levit. 12:3), for the circumcision of the male offspring. On that occasion a name was given to the child, although in some instances it was named at its birth. They came. The subject of the verb is implied in the original, but must be understood of the relatives and friends of the family. They called him; literally, they were going to call him, such being the force of the tense in the original. Zacharias, after, &c. The usual habit of passing by the name of the father for that of some more remote ancestor, was departed from on this occasion, either in consequence of the singularity of the event, or, as Bengel thinks, because Zacharias had no other son. 60, 61. His mother answered, &c. She had doubtless been informed by Zacharias of his divinely appointed name 60 And his mother answered and said, 'Not so; but he shall be called John. 61 And they said unto her, There is none of thy kindred that is called by this name. 62 And they made signs to his father, how he would have him called. (see v. 13), or perhaps she herself had enjoyed a direct revelation from God (see v. 41). It is no valid objection to the former view, which Bengel makes, that if she had been informed by Zacharias, there would have been no need of appealing to him, for there was no other way in which their incredulity, as to what Elisabeth had said, would more naturally have manifested itself. Not so; literally, no, a decided negative, implying the determined zeal, with which these friends pressed the naming of the child after his father. The sad condition of Zacharias, deprived of both speech and hearing, doubtless appealed to their sympathies, and they took this method of testifying their love and respect for him, by insisting that the son of his old age should receive his name. There is none of thy kindred, &c. The custom of naming children after some one of their relations or progenitors, was so universal, that it was pressed by them as a valid objection to the name John, that no one of the whole relationship bore the name. 62. Surprised at the persistency of Elisabeth in adhering to this name, they determine to refer the matter to Zacharias. They made signs; literally, they nodded, or winked with the eye. The more general sense is demanded here of some sign made by the hand or head. So Bloomfield : "they intimated by becks and signs." This passage shows most clearly that Zacharias was deaf as well as dumb. Bengel, however, finds no evidence of this here, but refers it to the more natural way of communicating with a dumb man by signs than by words. How he would have him call 63 And he asked for a writingtable, and wrote, saying, 'His name is John. And they marvelled all. 64 And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. h V. 18. i V. 13. * V. 20. ed; more literally, as to this (viz.), what name he wished him to be called. "They put their question in such a shape as to demand a definite reply. Writing 63. He asked by signs. table. The word literally signifies a small table or tablet. It was made of light wood, besmeared with wax or whiting, upon which they wrote with an instrument called a style, sharp at one end and broad and smooth at the other, so that when necessary the letters might be effaced, and the wax smoothed down. He wrote, saying. A Hebraism for he wrote the words. See 2 Kings 10: 1, 7. His name is John, not shall be John, as if he had not yet been named. They marvelled all. This confirms the view that Zacharias was deaf as well as dumb, for had he heard their previous conversation, there would have been nothing strange in this coincidence with the name given by his wife. 64. His mouth was opened immediately. This was in accordance with the prediction of the angel (v. 20). The word tongue is to be referred grammatically to the verb was opened. There is nothing harsh or unusual in this construction. Not to say that it was quite common with ancient writers to join in the same construction two or more words, of which but one could properly agree with the verb, in the present instance, was opened may be taken in the general sense had power to articulate, which might be referred to the tongue, the principal organ of speech, as well as to the mouth, in which the words were formed. Our translators avoided this circumlocutory signification, by supplying the verb loosed. He spake |