1.
Luke carefully researched his gospel from the
original sources – the eyewitnesses themselves, of whom Mary was one. It is not
remarkable at all that anyone of that day should remember words spoken in years
past (especially in such a vivid circumstance). The art of memory was far more
developed then than now. It is beyond our imagination, actually.
2.
The event was not a secret. Mary’s cousin
Elizabeth was there and it is likely that Mary shared the account of the all that
occurred surrounding the nativity with others in the church as time went on.
Mary was a prominent member of the church in Jerusalem, and all would know her
history.
3.
It is significant to note that Mary’s song
contains quotes or allusions to passages from 1 Samuel, the Psalms, Isaiah,
Genesis, and Malachi. In others words, she knew her Bible from “cover to
cover.” Most are from the Psalms. John MacArthur comments on this fact as
follows: “Aside from the pure profundity of Mary’s praise, the most outstanding
thing about the Magnificat is that it is filled with echoes of Scripture. It
reveals that Mary’s heart and mind were saturated with the Word of God. Her
familiarity with the Old Testament is immediately apparent. … Mary had heard,
read, memorized, and meditated on sacred Scripture, and when her heart poured
forth praise, that praise was in the language of Scripture. Out of the
abundance of the heart the mouth speaks (Matthew 12:34) – so this tells us much
about Mary’s heart. It is evident that Mary had long known the God of Israel in
a deeply personal way; she knew His Word well; she studied and laid hold of the
promises; and those promises filled her thoughts and her heart.”
The song may be divided into three sections. The first, in
verses 46-50, concerns what God had done for Mary, and her response to Him. The
lowliness of her condition is the backdrop of the incredible mercy and
faithfulness of God. The joy in her heart in her condition was obvious to
others, and would be through all time thereafter. She calls herself a slave girl (for that is what maidservant means). The blessedness that
others recognize in Mary is that of abiding joy as she realizes that the
blessings upon her are only because of God’s mercy. Blessed refers to a deep abiding happiness. Mary also recognizes
her weakness in contrast to the great things that God has done for her. This
mighty God (v. 49) is described by the Greek word from which we get the English
word dynamite. His power is
irresistible, far greater than any power of man in prevent or inhibit. She also
observes that as God’s people faithfully reverence His holy name, He
demonstrates His mercy to them. These are the wonderful works of God towards
Mary (and all of God’s people) to which she responds with joy.
The second section, verses 51-53, Mary recounts what God has
done in the world at large. In His strength God scatters, or puts to flight,
His enemies. These enemies are described as the proud who imagine they
understand and can therefore limit God to the sphere of their own choosing.
This is battlefield terminology, and the battlefield here is the imagination or
mind of men. Man cannot imagine how God operates, and the incarnation just
baffles the foolishly wise of this world. God also puts down the authorities of
this world. He does not do so capriciously just to show who is the Boss; all
the world is still subject to Him and responsible for obeying His command and
suffers the consequences when they do not obey His established law.
Furthermore, He impoverishes the rich of this world at will. Truly, those who
trust and worship their riches are empty, even with all their wealth. While he
leaves the idolaters empty, he exalts the lowly and fills the hungry. This last
work is in contrast to emptying the rich, which is the Greek wording behind the
English word impoverish. All of these
works are seen in light of the promise of the coming of the Messiah, the
fulfillment of God’s promises to mankind.
The third and final section, verses 54 and 55, declares how
God helps His servant Israel. The word helped
means that God took the part of Israel,
or devoted Himself to Israel. The
form of the verb suggests that this happened in due time. The manner of His
helping is the first aspect that Mary declares. The Greek construction helps us
to understand what Mary is getting at. After the initial opening phrase, Mary
uses an infinitive form of the verb remember.
Infinitives are often used in this way to show the manner in which an action
was carried out. In this case, the manner of God’s helping is to remember His
mercy, just as He gave His word to the fathers and to Abraham and his seed.
Christ’s coming is part of God’s covenant faithfulness to His own. Mary also thinks of the scope of God’s help.
These verses are the specific application of the general statements that Mary
has made previously. The blessings and favor of God are not only directed
toward her as the bearer of the Christ, but toward the whole nation as God
grants the salvation that He had formerly promised. She does not think of her
exaltation as the goal of God’s activities, but as only a part of His
fulfillment of His promises to His people.
In summary, Mary rejoices that God has come in the flesh,
thereby showing His tender care for His people. He exercises absolute mastery
over the affairs of Men; and He is faithful to His promises. He reveals His
providence, power, and faithfulness by giving us His Son, and demonstrates that
He has taken our part and devoted Himself to our deliverance. Believing this it
is no wonder Mary sang for joy to magnify her magnificent Savior and Lord!
Should not we all do the same?