AT THAT TIME Mary got ready and hurried to a town in the hill country of Judea, 40where she entered Zechariah’s home and greeted Elizabeth. 41When Elizabeth heard Mary’s greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. 42In a loud voice she exclaimed: “Blessed are you among women, and blessed is the child you will bear! 43But why am I so favored, that the mother of my Lord should come to me? 44As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. 45Blessed is she who has believed that what the Lord has said to her will be accomplished!”
46And Mary said:
“My soul glorifies the Lord
47and my spirit rejoices in God my Savior,
48for he has been mindful
of the humble state of his servant.
From now on all generations will call me blessed,
49for the Mighty One has done great things for me—
holy is his name.
50His mercy extends to those who fear him,
from generation to generation.
51He has performed mighty deeds with his arm;
he has scattered those who are proud in their inmost thoughts.
52He has brought down rulers from their thrones
but has lifted up the humble.
53He has filled the hungry with good things
but has sent the rich away empty.
54He has helped his servant Israel,
remembering to be merciful
55to Abraham and his descendants forever,
even as he said to our fathers.”
56Mary stayed with Elizabeth for about three months and then returned home.
Original Meaning
THIS PASSAGE CONTAINS two parts. First is the meeting between Mary and Elizabeth, which takes place in the hill country of Judea, somewhere outside of Jerusalem, a three-day journey of some eighty to one hundred miles from Nazareth. The meeting demonstrates Mary’s obedience, since it reflects her desire to observe the sign the angel had told her about in verse 36. Mary “hurries” to obey where God is taking her. The event possesses little significance on the surface, but for Luke, it is a major literary bridge, since the two major characters of the account meet symbolically through their mothers. John the Baptist starts “pointing to” Jesus even from the womb, just as 1:15–17 had predicted. The second part of this section is Mary’s hymn—the Magnificat, a name that reflects the Latin wording of the hymn’s beginning. Mary pours out her soul, rejoicing as she shares in these events.
The meeting between the childbearers recalls Genesis 25:22–26, although this passage contrasts significantly with the earlier one. Whereas Jacob and Esau battled for supremacy within a single womb, John rejoices at the superior role Jesus possesses by leaping in Elizabeth’s womb (Luke 1:41, 44).1 The remark about the Spirit’s filling Elizabeth is crucial, for it indicates that her remarks and emotions are directed by God.2 In an enticing omission, the text never tells us how Elizabeth knew Mary was expecting this child. This adds to the mystery of the event.
The humility reflected here by John’s mother in feeling honored just to be in the presence of the child is expressed more fully by her son in John 3:30: “He must become greater; I must become less.” It is expressed in a way that recalls 2 Samuel 6:9 and 24:21. Peace reigns among those who serve God as each understands his or her place in God’s plan.
The note of joy in the passage echoes a theme already sounded by the previous events. The sense of privilege and favor at being used by God finds fresh expression here. Elizabeth knows God does not owe her such a central role, yet she is amazed at God’s involvement with her. In asking “Why am I so favored?”(v. 43), she understands that she is but a humble beneficiary of God’s grace.
Alongside her amazement is the lesson of Mary’s blessing. As verse 45 says, “Blessed is she who has believed that what the Lord has said to her will be accomplished!” This is the first beatitude in this Gospel.3 A major theme of the first two chapters of Luke is that God does what he says. Rich is the blessing that comes to those who share in and believe in that truth. When God steps into our lives, we should rejoice and trust that he will do as he has promised.
We should not miss the significance of the testimony about these children that comes through this grateful mother-to-be. Three points are central: (1) Mary’s child is especially blessed, being at the center of God’s fresh activity; (2) there is amazement in being any part of these astounding events; and (3) joy and blessing come to those who believe that God does what he says.
Mary’s hymn, a thanksgiving psalm, comes in two parts. That it is a praise psalm is indicated by “my soul magnifies the Lord and my spirit rejoices in God my Savior” (vv. 46b–47), similar to Hannah’s praise to God (1 Sam. 2:1; cf. Ps. 35:9). Luke 1:46–49 gives Mary’s personal praise for her specific situation, while the rest of the hymn praises God’s activity in more general terms. A shift of tenses from present (v. 46b) to past (vv. 47–48a) to future (v. 48b) shows the broadening scope of her basis for praise. The idea that all generations will praise her (v. 48b) leads to the idea of how God treats other “God-fearers” (vv. 49–53). This mention of “those who fear [God]” may especially open up this psalm to Luke’s audience, which likely included former Gentile “God-fearers.” Though Israel is clearly in view in the psalm (vv. 54–55), the implication of the general praise in verse 50 opens up the possibility that others outside the nation may also be blessed.
The hymn echoes language from the Old Testament as Mary rejoices in the saving action of God on her behalf (Pss. 34:3; 69:30).4 Despite this woman’s “humble state” (2 Kings 14:26; Pss. 9:11–14; 25:16–18), God has acted on her behalf in great things that manifest his holiness. Thus, Mary rejoices in the Mighty One (Deut. 10:21; 34:11; Pss. 44:4–8; 89:8–10; 111:2, 9; Zeph. 3:17). She rejoices in his favor, exercised as her Savior (Ps. 25:5–6; Isa. 12:2; Mic. 7:7). The God who sits in heaven has shown concern to his lowly servant. In the midst of all he does in creation, she has been noticed. She will testify to God’s care for her, just as he cares for others.
When Mary says that she rejoices (egalliasen), she uses the same term that appears in 1:14. In other words, this is the first fulfillment of the promises made about the significance of John the Baptist. Even though Mary has in view the events associated with the bearing of Jesus, those events are not detached from her contact with Elizabeth and John. By this word association, Luke fills the account with an air of fulfillment from its earliest moments.
Mary will be honored “from now on” by all generations, not because she is special, but because she is the model and representative of what it is to experience God’s grace and mercy (v. 50).5 Luke loves to note how events tied to God’s activity change everything “from now on” (Luke 5:10; 12:52; 22:18, 69; Acts 18:6).6
Mary’s feelings are clear. God owes her nothing, while she has received everything from him. But her story illustrates how God treats others, so she goes on to indicate that her story could be repeated a thousand times over. God’s “mercy” extends to those who fear him (v. 50). This mercy is his loyal love, what the Old Testament calls God’s hesed. This love is faithful and gracious (Ps. 103:2–6, 8–11, 13, 17).7 If one wants to see mercy defined, God’s rescue of the humble and his bringing down of the proud show how he cares for those who trust him (Deut. 4:34; Pss. 44:3; 68:1; 89:10, 13; 107:9; 118:15; 146:7; 147:6). Love, mercy, and loyalty are key interconnected attributes of God. God will rescue those who turn to him and are in need. The hungry are blessed, while the rich go away empty (cf. this theme in 1 Sam. 2:5; Job 15:29; Jer. 17:11). The idea of the removal of rulers is also found in the Old Testament (1 Sam. 2:7; Job 5:11; 12:19).8 God’s mercy eventually expresses itself in power, redemption, and justice. This is how he has helped Israel, the special nation of his love and “his servant,” as he remembers mercy to Abraham and his descendants (Isa. 41:8–9; 42:1–2, 21; 45:4; 48:20; 49:3). This historical reference recalls God’s covenant commitments to his people made through Abraham, Isaac, and Jacob. Once again Luke emphasizes how God keeps his word. As this Gospel continues, the commitments to those who fear God will stretch beyond Israel’s boundaries.
The tenses of the verbs in verses 51–55 are aorist, a fact that has raised much discussion about what is intended.9 Is Mary referring to past events? Are these gnomic aorists (that is, referring to what God habitually does throughout time)? Or are they prophetic aorists, with the promises so certain in the text that they are expressed vividly as already being in place? This latter sense best fits the forward-looking introduction to these verses (v. 49). Though what is said here is true of God in all time, his actual vindication of the poor comes, with full certainty, in the future.
These texts should not be read merely as a sociological commitment by God to the poor. The lead line into the general refrain makes it clear that “those who fear [God]” are the blessed (v. 50). The poor are the “pious poor,” or those whom the Old Testament often calls the anawim (Pss. 9:11–12, 17–20; 10:1–4; 12:1–5; 18:25–29). They recognize their need and are thus less reluctant to turn to God. Mary expresses hope for Israel’s vindication before her enemies. God will deliver this and more through Jesus. Those who turn to God can expect him to show his love and justice on their behalf in a time he deems appropriate. God does so because he “remembers” his promises (Luke 1:54).
Bridging Contexts
TWO KEYS UNLOCK these texts: (1) the representative roles Elizabeth and Mary possess as picturing two qualities of believers, and (2) the realization that Mary’s hymn is a story not only about herself but about all those who fear God and are the objects of his mercy and grace.
Mary and Elizabeth picture the believer’s amazement in sharing in the blessings of God. Elizabeth’s humility stands out as she senses that she does not even deserve to be where she finds herself. She praises Mary (and those like her) who believe that God will do what he says. This generalizing of the lesson is why the blessing of verse 45 is stated in general terms of how God works rather than with specific reference to Mary. The intent is to broaden the application beyond this one event.
Humility is the natural product of reflection about who God is. In the ancient world, relationship with God was not a casual affair, as if God were a friendly neighbor. Rather, it was seen as an honor, and it called for a deep sense of respect, much like a person might respond to hosting a famous dignitary. After all, he is the Creator, who is responsible for our being a part of his creation. So much awe was reserved for God in Judaism that they discussed in detail how he should be approached in worship at the temple, even giving the precise route the priests should take in approaching him.10 The point is not that we should replicate such detail or go back to the Law, but we should note how much care and consideration was given to approaching God. Like Moses who had to shed his shoes in Exodus 4, we should appreciate the honor of what it means to know God. Both Mary and Elizabeth communicate the sense of respect that reflects the fear of the Lord as the beginning of knowledge (Prov. 1:7).
As Mary’s hymn moves from her situation to how God treats certain groups in general, her message becomes not just her own, but that of millions of others. They can enter into her praise, for they know what rejection by the world is, what being humble before God is, and maybe even what being poor is. The awareness that God is addressing the pious poor should not allow us to ignore the sociological element in the description. Often it is the poor who are most sensitive to God and recognize their need for him. Mary’s song reveals God’s character and attributes not as abstract expressions of holiness, mercy, and saving power, but in concrete relationship to people and in the detailed working of their lives. God’s attributes are meant not only to be understood and worshiped, but they are to be experienced as well, seen in the everyday affairs of life. So those who appear to be powerful in the world are often impotent before God, while those who seem to be hopeless and helpless are under God’s watchful eye.
There is another cultural side note that stands behind this text. It can be summarized by Mary’s dilemma and the old expression, “Good girls don’t.” In ancient culture, virginity was an honored state, a badge of self-control and moral faithfulness. Mary would appear to many to have conceived a child out of wedlock. Her explanation of a divine conception would be hard to swallow (cf. Matt. 1:18–25). Her own question about lack of sexual experience in Luke 1:34 also indicates her own awareness of her faithfulness in this regard. Our culture unfortunately accepts sexual experience before wedlock as almost a given. Thus it is hard to appreciate the walk of faith Mary is asked to take here. In the midst of it all, however, what overwhelms her is not the “risk” of appearance, with its potential risk to her reputation, but the joy of serving and being involved with God. We too should have moral integrity and be quick to serve God, even at great risk to our reputation. This stands in contrast to seeking a misdirected self-fulfillment that not only dishonors our moral integrity before God, but also risks adding tension to our relationship to a future spouse.
Contemporary Significance
LUKE AIMS AT the heart with these texts. Believers must take God at his word and be amazed at his involvement with the details of their lives. God owes us nothing; we who have trusted Christ owe him everything. As the child leaped in Elizabeth’s womb, so should our hearts leap in our breasts when we consider the many blessings of God that we experience. God does what he says, and he has said much on behalf of the believer. The key is to expect a reversal of fortune and a deliverance in the future. Whatever our lot in this sinful and fallen world now, those who fear God can expect vindication.
Also reflected in the hymn is a theology of status. Social standing is not a matter of the size of the balance in a checkbook or the address at which we live. We tend to view the rich and famous as blessed and powerful, as somehow favored by the divine. Yet this text makes it clear that God honors the humble and poor. He sees them, while we often ignore them. This has much to say about the value of every person. The address that matters to God is not a number on a street or bank account, but the stamp on a human heart. Many ministries go unsung that are committed to ministering in such contexts. It takes hard work. Often it involves breaking down years of skepticism and distrust. Such ministries lack the glamour of hanging out with the big hitters, but they please God.
Recently Christianity Today ran a story about Kathy Dudley, an Anglo-American woman with everything society could offer, spending her time ministering to the poorest of the poor in the inner city of Dallas. She sought to minister hope to kids who often had no parents and lived with the daily threat they might be assaulted or killed. In the midst of such urban terror, she tried to play a song of God’s love and care. That kind of ministry reflects the values of this hymn. It paints a picture that replicates Jesus’ own ministry, which singled out the poor for special attention (Luke 4:18–21; 7:22–23).11
It is important to be sensitive to the perspective of others as we minister and develop a Christian mind. Note the following poignant description of the current situation by William Pannell:
The resources of my brethren—and a few sisters—are formidable in both human and economic terms. Influence among them and channeled through them is even more impressive. Some of them can pick up the phone and reach whoever is in the White House, and I suspect they can get a former President off his horse long enough to talk. With all the stored-up influence and IOU’s these people have going for them, it would have been possible that they could have predicted an urban explosion in some major city. After all, the rumblings were there; a big one was as predictable as anything from a seismic center at Cal Tech.
But there were no warnings, no urgings to prepare, no emergency units available to the churches in the event of an explosion. Conferences were still being held. Pastors from mega-congregations were still convening in mountain settings to harangue seminaries for being irrelevant and to plan strategies for getting bigger and better. No black pastors were present at these gatherings, of course, even though their churches were “mega” before church-growth experts coined the phrase. The city was not on the agenda of those who attended the conferences, perhaps because their churches are not in cities.…
Though I am thankful for the help many evangelicals provide to ease the pain, the end point of my pondering on contemporary evangelicalism is disappointment. I expected more because, like their politically conservative counterparts, they said they have more to give. They were supposed to know more of the answers because they had learned to ask better questions after the debacle of a spent liberalism. I expected more because there has come to be an acceptance of the notion that conservative theology automatically translates into conservative politics and social agendas that sound impressive. By now, I thought, my evangelical colleagues would have put it together better, would have come up with a marriage of their theology and their political ideology, laid it alongside the heartbreak of the city, and carved out some outposts of the Kingdom there.
Those outposts are there. But their leaders won’t be invited to the latest gatherings of the evangelical club. Those outposts are lead by a new breed, and they have yet to be discovered. That may not be a bad thing, either.12
Pannell is probably correct that our priorities are often geared to more “romantic” ministry needs. To face such realities, we need a “Christian mind,” as John Stott defines it:
“The renewed mind.” “The mind of Christ.” “The Christian mind.” Harry Blamires popularised this third expression in his book of that title, which since its publication in 1963 has had widespread influence. By a “Christian mind” he is referring not to a mind occupied with specifically “religious” topics, but to a mind which can think about even the most “secular” topics “Christianly,” that is, from a Christian perspective. It is not the mind of a schizoid Christian who “hops in and out of his Christian mentality as the topic of conversation changes from the Bible to the day’s newspaper.” No, the Christian mind, he writes, is “a mind trained, informed, equipped to handle data of secular controversy within a framework of reference which is constructed of Christian presuppositions.”13
Only thinking Christianly will help us minister as Kathy Dudley does.
Those who know God and his grace can well echo Mary’s song. We do not have the honor of giving birth to the Savior of the world, but we do have the blessing of becoming one of his children. The promises God makes to his humble and poor children, revealed by Mary in her hymn of praise, are promises in which we share. No deed is more powerful or heroic than rescuing humanity from sin. No act is more gracious than God’s extension of mercy through his powerful, faithful, compassionate hand. The message of this text involves a call to rejoice that God is active and involved in the affairs of his children. As the well-known Christian song says, echoing this hymn, God works on behalf of those who fear him “from generation to generation.”
There is no doubt that God expects the church to show compassion to the poor, because they are in a unique position to appreciate that they must be dependent on God. One of the delusions of wealth, power, and status is that we think we might be in control of life. Another illusion is that we are somehow better than others. God disdains the proud and that type of wedding to the trappings of the world (James 4:6–10). In our materialistic Western culture, where most of us are wealthy by world standards, it is easy to become blind to how materialistic we are and what we think we must have. This text reminds us that God values the heart, not what we possess.
On the other hand, this text is not a political manifesto that simply says the poor are right and so one can fight and even take up weapons for them. This text has often been used as the basis of a theology of liberation because of the passage’s strong support to the poor. Such theologies have even defended taking up arms on behalf of the poor. But the vindication God supplies does not come through the barrel of a gun, but through a heart turned to God. The blessed are not the poor, but the pious poor. The difference is significant, because God does not fight with bullets but with changed souls.14 Nevertheless, the church ignores the poor and their plight to its peril. Since God is clearly targeting the poor, so should the church. Inner-city ministry and active outreach programs that are after the heartbeat of God will find themselves ministering and communicating God’s love to the poor.
Finally, let us note what causes Mary to be grateful. In an age where we expect so much as a matter of personal or human rights, we develop an attitude that much is owed us. How we can give or serve, or how much honor there is in doing so, is not high on our priority list. We even risk treating God more as if he were a friend or neighbor to be joked with or negotiated with, rather than as the Almighty Creator. Mary understands the difference and recognizes the honor given her to have God actively involved in her life. The sense of privilege, lacking any hint of merit, spills over into a waterfall of praise and gratitude—praise that is refreshing for its passion and sense of wonder.