The Song of Mary

A Christmas Carol

The Song of Mary

And Mary said, My soul doth magnify the Lord.—Luke 1:46

Carl Hagensick

Popularly known as The Magnificat, the song of Mary in Luke 1:39-51 is both emotionally powerful and prophetically accurate. It not only expresses the joy of an expectant mother but also the realization that this particular babe was the long-predicted Messiah who would fulfill the Abrahamic promise of God blessing "all the families of the earth" (Gen. 22:18).

The Setting

While the house of Zacharias is not specifically located in the Bible narrative, we are given a clue that it lay in Judah. As a Priest he would have lived in a Levitical city. The probability is that it was in the city of Hebron, a Levitical city of refuge described as being "in the hill country of Judah" (Josh. 21:11; cf. Luke 1:39).

We are further informed (Luke 1:36) that it was at a time when Elizabeth was in the sixth month of her pregnancy with John the Baptist. The use of the future tense in describing the pregnancy of Mary (vs. 36, 45) indicates that Mary had not yet conceived. Since John was six months older than Jesus, such noted scholars as Dr. Lightfoot have concluded that the conception may well have occurred during this three-month visit of Mary to Elizabeth.

This conjecture seems reasonable and accords well with the place Hebron holds in the history of Israel. It was at nearby Mamre that Abram settled in Canaan (Gen. 13:18); there his name was changed to Abraham (Gen. 17:5); there he was given the promise of the birth of Isaac (Gen. 18:1-15); and there his beloved Sarah died and was buried (Gen. 23:2-9). Later it became the burial place for Abraham himself, as well as Jacob and Leah. Hebron was the first conquest of Caleb, opening up the occupation of the promised land (Josh. 14:12-15). It was the site of the first throne of David (2 Sam. 2:11). Hebron was not only a Levitical city but also a "city of refuge" (Josh. 20:7). Thus if it is, in fact, the site for the conception of the Messiah, it is another link between type and antitype.

The Leaping Babe

Since Elizabeth was six months into her pregnancy, this undoubtedly was not the first time the child had stirred in her womb. But this movement she deemed as special, an omen. The word translated "leaped" is the same as that used in the Greek Septuagint of Genesis 25:22 to describe the "struggling" between Jacob and Esau in the womb of Rebecca. The pattern was again being followed of the elder serving the younger; though in this case it was with the full consent of the elder, as is shown in his words in John 1:27: "he it is, who coming after me is preferred before me."

In Luke 1:15 the angel, in announcing the birth of John the Baptist to his father Zechariah, predicted that he would be full of the holy spirit "from his mother’s womb." Later, John was to testify that, as the friend of the bridegroom, he rejoiced "at the bridegroom’s voice" (John 2:39). Perhaps this may have been a veiled allusion to this "leaping" when Mary came to visit his mother Elizabeth.

In greeting her cousin, Elizabeth not only echoes the angel’s own words to Mary, "blessed art thou among women" (v. 28), but gives the reason for that blessing by adding "and blessed is the fruit of thy womb." The faith of Elizabeth is further attested by her ready acceptance of the Messiahship of him who was yet to be born, acknowledging Mary as "the mother of my Lord."

Elizabeth deems it an honor, not an imposition, to provide hospitality to Mary, "But why am I so favored, that the mother of my Lord should come to me?" (v. 43 NIV). Thirty years later her son would echo similar sentiments when Jesus approached him for baptism, saying, "I have need to be baptized of thee, and comest thou to me?" (Matt. 3:14). This is an appropriate attitude for all of God’s children. It is an honor to entertain the brethren of Christ. In similar manner, Priscilla constrained Paul and his disciples, saying, "if ye have judged me to be faithful to the Lord, come into my house and abide there" (Acts 16:15). The principle remains, "inasmuch as ye have done it unto the least of these my brethren, ye have done it unto me" (Matt. 25:40). Therefore we are admonished, "Be not forgetful to entertain strangers; for thereby some have entertained angels unawares" (Heb. 13:2).

In verse 45 we have the hint that the conception of Jesus may not have been an accomplished fact, but that one last test lay ahead for Mary to receive the promised blessing of being the mother of the Messiah. "And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord." As is so often the case, God’s blessings are dependent upon the heart condition of the recipient. In this case the performance of the thing promised, bearing the Son of God, was conditional upon her belief. Mary’s response shows the reality of her faith and presumably the conception followed very quickly.

The Magnificat

Mary’s response to Elizabeth has been called The Magnificat from the Latin word used in our theme text—"My soul doth magnify the Lord." Her response is in many ways similar to the song of Hannah which she sang to celebrate the birth of Samuel.

Hannah began her song of thanksgiving with these words, "My heart rejoiceth in the LORD, mine horn is exalted in the LORD: my mouth is enlarged over mine enemies; because I rejoice in thy salvation. There is none holy as the LORD: for there is none beside thee: neither is there any rock like our God" (1 Sam. 2:1, 2).

Rejoicing in God as her Savior does not confuse the personality of her son with that of Jehovah God. Both are rightly styled as saviors in the Bible. God is the author of the plan of salvation and Jesus the agent by which it is carried out.

The name Mary is to give her son points to this oneness between the Father and the Son. In Matthew 1:21-23 we learn that the name Jesus is to be given to fulfill Isaiah’s prophecy that he is to be called Immanuel. Both names have similar import. Both mean that God is with men; the name Jesus adding the thought of the purpose for his being with men—to save. (See Numbers 13:16 for the origin of the Hebrew name Joshua which is Jesus in the Greek language.)

Personal Mercy

Mary’s song begins with an expression of gratitude for personal mercy; God has honored her despite her low estate. Humility is the starting place for any favor from God. When Saul was little in his own eyes he was selected to be the first king of Israel. Gideon is amazed at his selection to deliver Israel even though he was from a lowly family. Moses, though educated in Pharaoh’s courts, could not be used until he realized his need for a spokesman to approach the royal palace. He could no longer fluently speak the language of the Egyptian court. It is not by coincidence that the first beatitude is, "Blessed are the pure in spirit, for theirs is the kingdom of heaven" (Matt. 5:3).

Even Mary’s cry that "all generations shall call me blessed" is not a call for personal honor. To be "blessed" is to receive special favors from a superior and gives the glory to the giver and not the recipient. As Paul states, "without all contradiction the less is blessed of the better" (Heb. 7:7). The very concept of blessing is connected with the Lord’s pity and mercy and not with a deserved favor. (See James 5:11.)

Yet, blessed as she was for giving birth to the Son of God, Jesus calls attention to a still greater blessing in Luke 11:27, 28. After a woman in the crowd praised his mother with the words, "Blessed is the womb that bare thee, and the paps which thou hast sucked," Jesus responds by saying, "Yea rather, blessed are they that heed the word of God and keep it."

In recognizing the scope of her favor, Mary is not calling attention to Jehovah’s power, but to his holiness. This inviolate purity is always the personal stamp of God’s character. For this reason the Christian’s prayer frequently opens with the words, "Our Father, which art in heaven, hallowed be thy name" (Matt. 6:9).

The Principles of Mercy

"And his mercy is on them that fear him from generation to generation. He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty away" (Luke 1:50-53).

The first principle of mercy is that it is inheritable. It can pass from generation to generation. Notice the words of Peter on the Day of Pentecost, "the promise is to you and your children" (Acts 2:39). Just as iniquities were to be spread to the third and fourth generation (Exod. 34:7), so equally were mercies. However, this promise is not unconditional. If a future generation, being of adult age, should not live a godly life, the godly blessings would be withdrawn (Jer. 18:7-10).

The second principle which Mary enunciates is that God’s exaltations go to those who are meek, rather than to those who are already highly esteemed. Certainly Mary considered herself in the former category. Many years of precedent had shown this principle. Hannah was favored of those things which were told her from the Lord." As is so often the case, God’s blessings are dependent upon the heart condition of the recipient. In this case the performance of the thing promised, bearing the Son of God, was conditional upon her belief. Mary’s response shows the reality of her faith and presumably the conception followed very quickly.

The Magnificat

Mary’s response to Elizabeth has been called The Magnificat from the Latin word used in our theme text—"My soul doth magnify the Lord." Her response is in many ways similar to the song of Hannah which she sang to celebrate the birth of Samuel.

Personal Mercy

The Principles of Mercy

God not only shows his sovereignty but the recipient of his favor is prepared through deprivation to better appreciate the gift bestowed. The outburst of Mary’s joy demonstrates just that type of appreciation and contrasts well with her earlier apprehension when informed of her special role by the angel Gabriel.

The same lesson applies to the Christian. In order to receive the mercies of God we need to hold ourselves in low esteem. As Peter has phrased it, "God resisteth the proud, but giveth grace to the humble. Humble yourselves therefore under the mighty hand of God that he may exalt you in due time" (1 Peter 5:5, 6).

Mercy to Israel

After applying the principles of mercy to herself, Mary broadens the concept to all of Israel, "he hath holpen his servant Israel, in remembrance of his mercy." Not only is the broader application of this principle true when applied to the entire nation, it is also prophetically accurate.

The aged Simeon, who had "waited for the consolation of Israel" expressed similar thoughts at the dedication of the child Jesus in the temple: "this child is set for the fall and rising again of many in Israel." In fact, Jesus was to come not only as a child to Mary and as the Savior of the entire world but in a unique role for the nation of Israel as well. He told his disciples, "I am not come, but to the lost sheep of the house of Israel" (Matt. 15:24).

The psalmist, likewise, connects God’s mercy toward Israel with their low estate and the remembrance of Jehovah in Psalm 136:23: "Who remembered us in our low estate, for his mercy endureth forever." The particular feature of God’s memory is further refined for us in Psalm 106:44, 45, "Nevertheless he looked upon their distress when he heard their cry; and he remembered his covenant for their sakes, and relented according to the greatness of his loving kindness." God calls to remembrance his covenant. While we may forget to forgive those who trespass against us, God remembers his covenant promises to forgive and correct those who tresspass against him.

God’s Mercy Toward All

In the closing words of Mary’s song her praise broadens as she thinks of the mercy of God, recalling the covenant Jehovah will never forget—the Abrahamic covenant, that unconditional promise made to Abraham so many millennia ago, that in him and his seed "shall all the families of the earth be blessed."

Herein is the great cause for our own magnificats, our own praise and exalting of the name of Jehovah God. He has promised and he will yet bring to pass his stated commitment to bless "all the families of the earth" in "the times of restitution of all things" (Acts 3:19-21). This is the great prospect in the miraculous birth of Bethlehem, a birth that had its beginning about this time of Mary’s song of thanksgiving and jubilation.

In verses fifty-five and fifty-six we read that Mary remained in the house of Zacharias for three months, until the full term of John the Baptist. While the order of texts seems to place the birth of John after the departure of Mary, it is probable that she stayed to help her cousin with the events surrounding the birth and that the order of texts was merely to complete one episode before beginning the next.

If so, she would have heard the confirmation of God’s promises and prophecies from the mouth of Zacharias: the time had come to "visit and redeem" his people and raise up a "horn of salvation" from the house of David. This is obviously not a reference to the birth of John but of Mary’s child Jesus, for the house of Zacharias was Levitical while Mary’s lineage was from Judah and David. Mary would have known that deliverance from their enemies was to be in fulfillment of God’s oath-bound promise to Abraham. The enemies, thus, are identified not as their Roman oppressors, nor the hypocritical scribes and Pharisees, but Satan and sin and death itself. These are the enemies addressed by the Abrahamic covenant.

How we rejoice with Mary, not only during the season when the birth of the Savior is celebrated by those around us but at all times. Our Redeemer has come and we eagerly look forward to the grand consummation of all which that birth brought into being.