This section brings the parallel stories of John's birth and Jesus' birth together. The two sons had their own identities and individual greatness, but Jesus was superior. John began his ministry of exalting Jesus in his mother's womb.
1:39-40 Apparently Mary left Nazareth shortly after Gabriel's announcement to her. Her trip south to Elizabeth's home in the hill country of Judah would probably have covered 50 to 70 miles and taken three or four days.
1:41-42 Elizabeth was then at least six months pregnant (v. 36). She regarded the fact that John "leaped"in her womb as an indication of his joy that Mary, who would bear the Messiah, had come for a visit. The Holy Spirit also came upon Elizabeth then enabling her to greet Mary as the mother of Messiah. The Spirit evidently gave her intuitive understanding of Mary's role. She uttered her benedictions loudly in joyful praise to God and because of the Spirit's impelling. "Blessed"means specially privileged because of God's favor. She evidently meant that Mary was the most blessed among women. She was most blessed because her Son would be most blessed among all people. "Fruit of the womb"is an old figure of speech for a child (cf. Gen. 30:2; Deut. 28:4).
1:43 By "Lord"Elizabeth meant Jesus, not the entire Godhead. Jesus is God, but not all of God is Jesus. Consequently the Bible never ascribes the title "Mother of God"to Mary. She was the mother of Jesus, who was Elizabeth's Lord, since He was God.
Luke used the title "Lord"95 times out of its 166 occurrences in the Synoptics.59
"The use of kuriosin narrative to refer to Jesus is distinctive of Luke."60
This title has a double meaning. It is the word the Septuagint used to translate the Hebrew "Yahweh,"and the New Testament writers used it the same way. As such, it implies deity. It also means "master"in the sense of a superior person, specifically the Messiah. This usage does not necessarily imply that the person using it believed that Jesus was God. Elizabeth apparently meant that Jesus was the Messiah at least. Luke evidently used the term "Lord"frequently because for Greek readers "Christ"or "Messiah"had little meaning. The pagan Gentiles referred to Caesar as "Lord"Caesar meaning that he was their divine sovereign. "Lord"had the same connotation for Luke's original readers. Jesus is the divine sovereign for Christians.
Elizabeth considered herself unworthy that the mother of Messiah should visit her (2 Sam. 24:21; cf. 2 Sam. 6:2-11). She had done nothing to deserve this honor. Her inspired words reflect the superiority of Mary's child over her own son.
1:44-45 Elizabeth related to Mary what Luke had already told the reader about John leaping in her womb (v. 41). She then announced Mary's privileged condition. Her privileged condition was not just that she would bear the Messiah, but that she believed that she would bear Him when God announced that to her through Gabriel (cf. Acts 27:25).
The structure of verses 41-45 focuses attention on the fact that Mary would be the mother of the Messiah.
A John's leaping in Elizabeth's womb v. 41
B Elizabeth's blessing of Mary v. 42
C Elizabeth's acknowledgment that Mary's child was Messiah v. 43
A' John's leaping in Elizabeth's womb v. 44
B' Elizabeth's blessing of Mary v. 45
1:46-47 Mary's reply to Elizabeth was also an inspired utterance. This "Magnificat"has strong connections with Hannah's prayer of thanksgiving in 1 Samuel 2:1-10. However it also alludes to at least 12 other Old Testament passages.61Mary'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 (v. 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 (v. 48).
Structurally the song divides into four strophes: verses 46-48, 49-50, 51-53, and 54-55. Mary did not necessarily compose this song on the spot. She was a reflective person (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 (v. 46).
In the first strophe (vv. 46-48), Mary praised God for what He had done for her.
Verses 46 and 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. 1 Sam. 2:1; Ps. 35:9). The phrase "God my Savior"is the equivalent of "God of my salvation"(Ps. 24:5; 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."62
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.
1:48 Mary probably considered her lowly social and personal position her humble estate. Again she referred to herself as the Lord's servant (v. 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 (vv. 46-47). With Mary, God had begun to exalt the lowly (cf. Gen. 30:13; 1 Sam. 1:11). This exaltation would find full expression in Jesus' messianic reign.
1:49 The second strophe (vv. 49-50) glorifies God for His power, holiness, and mercy. Here are more reasons future generations would call Mary blessed. The Mighty One had done great things for her (cf. Ps. 24:8; Zeph. 3:17). Furthermore His name (i.e., His reputation) is holy. God is holy or different from humans in that He is high above all others, especially in His moral and ethical perfection (cf. Ps. 99:3; 103:1; 111:9; Isa. 57:15).
1:50 God's mercy (Gr. eleos) balances His power and holiness (Ps. 103:17; cf. Matt. 23:23). The Greek word eleostranslates the Hebrew hesed, meaning "loyal love,"in the Septuagint. His mercy refers to His compassion specifically on those with whom He has entered into covenant relationship. Those who fear God reverence and trust Him.
1:51-53 The third strophe (vv. 51-53) reflects on God's power in reversing certain social conditions. His favor to Israel is specially in view. God had dealt with Mary as He had dealt with His people (Ps. 89:13; 118:16). God had reversed their conditions politically (v. 52) and socially (v. 53). Jesus' appearance and messianic reign would continue these divine works on a universal scale.
"Luke wrote more on the topic of wealth than any other New Testament writer."63
1:54 The last strophe (vv. 54-55) recalls God's mercy to Israel and to Mary (cf. Isa. 41:8-9; 42:1; 44:21). He had been consistently faithful to His covenant promises with His people having tempered judgment with mercy (cf. Mic. 7:20). God's past faithfulness gives hope for the future.
"One of the important functions of the Magnificat is to provide an initial characterization of the God whose purpose shapes the following story."64
1:56 This verse resumes the narrative interrupted in verse 46. Mary remained with Elizabeth for the duration of Elizabeth's pregnancy. Then she returned to her home, not Joseph's. They were not yet married.
