The Magnificat: Mary’s Hymn of Praise for Our Lord Privacy Policy THE MAGNIFICAT The Magnificat, taken from Luke’s Gospel (1:46-55), is the Blessed Virgin Mary’s hymn of praise to the Lord. It is also known as the Canticle of Mary in the Liturgy of the Hours, a special collection of scripture readings, psalms, and hymns that constitute what is known as the prayer of the church. (Priests and other religious are required to pray sections from the Liturgy of the Hours each day.) Although the Magnificat has had numerous musical settings from such composers as Palestrina, Bach and Mozart, it can be recited as well as sung. Its name comes from the first line of its text in Latin (“Magnificat anima mea Dominum”) translated in the first line below. Mary proclaims the Lord’s greatness with characteristic humility and grace here.

My soul magnifies the Lord And my spirit rejoices in God my Savior; Because He has regarded the lowliness of His handmaid; For behold, henceforth all generations shall call me blessed; Because He who is mighty has done great things for me, and holy is His name; And His mercy is from generation to generation on those who fear Him. He has shown might with His arm, He has scattered the proud in the conceit of their heart. He has put down the mighty from their thrones, and has exalted the lowly. He has filled the hungry with good things, and the rich He has sent away empty. He has given help to Israel, his servant, mindful of His mercy Even as he spoke to our fathers, to Abraham and to his posterity forever. The Magnificat provides great material for meditation on the Visitation, the second Joyful Mystery of the Rosary, pictured above. When the angel Gabriel informs Mary that she is to be the Mother of God, he also tells her of her relative Elizabeth’s pregnancy with John the Baptist.

After Mary gives her famous consent to becoming the Mother of God, -- “Behold the handmaid of the Lord; be it done to me according to thy word” (Luke 1:38) -- she goes “with haste” (1:39) to help Elizabeth, who is delighted to see her. Our Lady then expresses her joy in the Magnificat. Clearly Mary, in hastening to help her cousin, is focused on service to others. In this way she glorifies the Lord in reflecting (and “magnifying”) His goodness and love. And, of course by becoming the Mother of God she will help Him redeem us for our salvation in His Passion! Speaking of magnifying, Archbishop Fulton J. Sheen once referred to our Blessed Mother as being like “a magnifying glass that intensifies our love of her Son.” Note that Mary’s joyful claim that “all generations shall call me blessed” in no way takes away from her humility. If she seems to boast here, it is much as St. Paul does later on in scripture when he says “whoever boasts, should boast in the Lord” (2 Cor 10:17), that is to say, in God’s work being done through us.

In this regard, the Magnificat is more than a prayer of praise. It also reminds us about the essential link between humility and holiness. Just as God has “regarded the lowliness of his handmaid” and “has done great things” for Mary in making her the Mother of his Son, so too “he has put down the mighty from their thrones (with his own might!) and has exalted the lowly.” (Note also our Blessed Mother’s humility in referring to herself in this prayer, as she does in giving her consent to Gabriel mentioned earlier, as the Lord’s handmaid, his servant!) As her Divine Son later stressed “Whoever exalts himself shall be humbled, and whoever humbles himself shall be exalted” (Matt 23:12, also in slightly different words in Luke 18:14 and Luke 14:11). Jesus wasn’t saying anything new here, either!

We read similar thoughts in throughout the Old Testament such as in the Psalms and in this example from the book of Sirach “Humble yourself the more, the greater you are, and you will find favor with God.” (Sirach 3:19) The line about God filling “the hungry with good things” resonates later in the Gospels as well, when our Lord says “Blessed are they who hunger and thirst after righteousness for they will be filled” (Matt 5:7). This serves as a good reminder for us to “stay hungry” for God’s graces in praying and in reading His word in scripture. And as for the rich being sent away empty? This line refers to those who live for wealth and power and feel they have everything figured out. These people in, effect wish to be Gods rather than God’s. How can our Lord fill those who are already full--of themselves? How about you? Does your soul magnify the Lord? We may never be able to approach Him from Mary’s level of sanctity as the Mother of God. Still, we are all called to be saints nonetheless. Your good example, like our Blessed Mother’s, can help others in their spiritual growth.

Do people see Christ’s love and goodness in you? Are you letting God work within you to accomplish His will? Let Mary help give you the graces you need to follow her Son and His Church in praying the Magnificat. As St. Ambrose once said in referring to this wonderful prayer, "Let Mary's soul be in us to glorify the Lord; let her spirit be in us that we may rejoice in God our Saviour." HELP SUPPORT OUR WEBSITE WITH PURCHASES Two Songs of Praise: A Study of Luke 1:39-80 | Grace Communion International Grace Communion International Two Songs of Praise: A Study of Luke 1:39-80 2002 Mary and Elizabeth. Woodcut by Julius Schnoor von Carolsfeld, from Das Buch der Buecher in Bilden. Used by permission of the Wisconsin Evangelical Lutheran Synod. After the angel Gabriel told Mary that her relative Elizabeth was pregnant in old age, "Mary got ready and hurried to a town in the hill country of Judea, where she entered Zechariah’s home and greeted Elizabeth" (Luke 1:39-40). Gabriel had told Mary that Elizabeth was pregnant (v.

36), so Mary quickly made the three-day journey to Judea. Elizabeth’s pregnancy was evidence that what the angel said about Mary was also true. One miraculous pregnancy was a sign of the other, just as the first son would prepare the way for the work of the second. "When Elizabeth heard Mary’s greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit" (v. 41). Elizabeth was inspired to understand a supernatural significance to this reaction, and even before Mary gave her the news, she knew Mary would have a child: "Blessed are you among women, and blessed is the child you will bear! But why am I so favored, that the mother of my Lord should come to me? As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. Blessed is she who has believed that what the Lord has said to her will be accomplished!" (vv. 42-45). Elizabeth counted it an honor to be visited, for she recognized that Mary’s child would be her Lord. It was a joyful occasion, for the Savior was coming to the people who had waited for so long.

Both Elizabeth and Mary are good role models for Christians today. Anyone who believes that the Lord keeps his promises will be blessed. God inspired Elizabeth to praise and encourage Mary’s faith, that her child would, as the angel promised, be the Son of God, ruling over the children of Israel forever (vv. 32-33). Mary’s song of praise Mary’s response is a hymn of praise, arranged with the parallel thoughts that characterize Hebrew poetry, such as Hannah’s prayer in 1 Samuel 2. Mary’s song is traditionally called the Magnificat (the first word of the Latin translation): "My soul glorifies the Lord and my spirit rejoices in God my Savior" (vv. 46-47). In this verse, the second line repeats the thought of the first—"my soul" and "my spirit" are similar, and "glorifies" and "rejoices in" are similar ideas. But the second line adds a new thought at the end: Not only is God the Lord, he is also the Savior. Mary then gives a reason for rejoicing: God has rewarded her humility: "for he has been mindful of the humble state of his servant.

From now on all generations will call me blessed, for the Mighty One has done great things for me— holy is his name" (vv. 48-49). Mary, seeing the evidence in Elizabeth, knows that God has already done what he promised to Mary, that she would be the mother of the Messiah. Mary says that God has helped her, and everyone will know of her blessing. She then reverses the flow by saying again that God has helped her, and praising God, returns to the thought that she started her poetry with. (This mirror-like arrangement is called a chiasm.) Mary then expands her praise to include everyone who trusts in God, contrasting God’s blessings for the humble with his opposition to the proud: "His mercy extends to those who fear him, from generation to generation. He has performed mighty deeds with his arm; he has scattered those who are proud in their inmost thoughts" (vv. 50-51). To those who worship God, he gives mercy, but those who do not care about God are brushed aside with mighty deeds.

A similar contrast is seen in verses 52-53, with another balanced structure—the rich, the poor; the poor, the rich: "He has brought down rulers from their thrones but has lifted up the humble. He has filled the hungry with good things but has sent the rich away empty." God works in a great reversal, bringing the mighty down and exalting the poor and the weak. God did not send his Son into the palaces of royalty, but he honored the working poor of Galilee. Salvation comes not from human power, but must depend on the intervention of God. Mary represents all who trust in God to do what he has promised. Mary concludes by mentioning God’s promise to the ancestors of the nation: "He has helped his servant Israel, remembering to be merciful to Abraham and his descendants forever, even as he said to our fathers" (vv. 54-55). The birth of John The next significant event in Luke’s story is the birth of John. "When it was time for Elizabeth to have her baby, she gave birth to a son. Her neighbors and relatives heard that the Lord had shown her great mercy, and they shared her joy" (vv. 57-58).

They did not name the baby until the eighth day, when he was circumcised, and there was a community celebration. Although boys were often named after their grandfathers, the neighbors and relatives thought it would be appropriate to name the boy after his elderly father: "On the eighth day they came to circumcise the child, and they were going to name him after his father Zechariah, but his mother spoke up and said, ‘No! He is to be called John’" (vv. 59-60). "John" comes from the Hebrew Yohanan, which means "God is gracious." The neighbors objected to this name, since it wasn’t in the family traditions. Zechariah was apparently deaf as well as mute, so "they made signs to his father, to find out what he would like to name the child" (v. 62). Zechariah names John.[Illustration by Ken Tunell] Zechariah "asked for a writing tablet, and to everyone’s astonishment he wrote, ‘His name is John.’ Immediately his mouth was opened and his tongue was loosed, and he began to speak, praising God" (vv. 63-64).

Earlier, Zechariah had been made mute after he asked, "How can I be sure of this?" (v. 18). He now had the evidence he wanted, and as the angel promised (v. 20), his speech was restored when God fulfilled his promise. Luke will soon tell us what Zechariah said, but first he tells us what effect the miracle had on the people: "The neighbors were all filled with awe, and throughout the hill country of Judea people were talking about all these things. Everyone who heard this wondered about it, asking, ‘What then is this child going to be?’ For the Lord’s hand was with him" (vv. 65-66). Rumors were stirring, Luke tells us. Many people knew that God was doing something among his people. Could it be that God would give them the Messiah they hoped for? Zechariah’s praise "Zechariah was filled with the Holy Spirit and prophesied" (v. 67). After nine months of enforced silence, in which he no doubt frequently thought about God’s faithfulness, he praises God. His song is called the Benedictus, which is the first word of the Latin version.

"Praise be to the Lord, the God of Israel, because he has come and has redeemed his people. He has raised up a horn of salvation for us in the house of his servant David" (vv. 68-69). Surprisingly, Zechariah (a Levite) is not speaking of his own son—just as Elizabeth did, he focused on Mary’s unborn child, predicting the son of David. But John, the Levite baby, is nevertheless part of God’s preparation for rescuing the Jewish nation. In Hebrew, "horn" was a symbol of strength (perhaps from the strength of horned animals such as oxen), so Zechariah predicts a mighty salvation. He focuses on the Jewish people; he may not have realized (unlike Luke, who knew more of the story) that the Messiah would rescue the Gentiles as well. Just as Mary did, Zechariah mentions that salvation was predicted, that it was part of the blessings promised to Abraham (Gen.

22:18), and that God was keeping those promises: "(as he said through his holy prophets of long ago), salvation from our enemies and from the hand of all who hate us — to show mercy to our fathers and to remember his holy covenant, the oath he swore to our father Abraham: to rescue us from the hand of our enemies, and to enable us to serve him without fear in holiness and righteousness before him all our days" (vv. 70-75). Zechariah briefly turns his attention to his own son, with an echo of Isaiah 40:3 and Malachi 3:1: "And you, my child, will be called a prophet of the Most High; for you will go on before the Lord to prepare the way for him, to give his people the knowledge of salvation" (Luke 1:76-77). He then describes the salvation of the Lord—not a military conquest, but a spiritual rescue, bringing light and instruction in the way of peace.

In this section, Zechariah uses concepts found in Isaiah 9:2; 60:1-3; and Malachi 4:2: through the forgiveness of their sins, because of the tender mercy of our God, by which the rising sun will come to us from heaven to shine on those living in darkness and in the shadow of death, to guide our feet into the path of peace" (vv. 77-79). Salvation will come not through force, but through spiritual growth. Through the Lord, the people will be enlightened about salvation, forgiveness, mercy and peace. John’s role will be to prepare the way. Luke now summarizes the next 30 years for John: "The child grew and became strong in spirit; and he lived in the desert until he appeared publicly to Israel" (v. 80). There is a hint of greater things yet to come. The promises made to the people have not been forgotten. Questions for application Do I believe that the Lord will do as he said? (v. 45) Why is it sometimes difficult to trust him? What mighty things has the Lord done for me? (v.

49) When God intervenes in my life, do I respond with songs of praise? How important is the mercy of God to me? (vv. 50, 54, 58, 72, 78) When I praise him, is mercy a frequent theme? Do I serve God "without fear," or am I sometimes embarrassed? (v. 74) Who is "the rising sun … from heaven"? (v. 78). Has he guided me in the path of peace? (v. 79) Mary, the Mother of Jesus | Truth Or Tradition? Print Friendly & PDF One of the truly great women of the Bible is Mary, the mother of Jesus. She was a woman of faith, courage, humility, praise, and prayer. She was a good wife and mother, and an exemplary disciple of Christ. Nevertheless, Mary often is not given the recognition she deserves, and that is primarily due to all the fanciful things that have been taught about her, such as that she was a “perpetual virgin,” or that she answers prayers and dispenses grace. These unbiblical things tend to make the average Protestant Christian avoid studying her life, which is too bad because she was an awesome believer.

We can learn a lot from the woman who was chosen by God to bear His Son. A Woman with a Pedigree Mary’s family pedigree was exalted and spotless. She was born into spiritual royalty because she was a descendant of David through his son Solomon, and down through the kings of Judah, including such greats as Asa, Jehoshaphat, Hezekiah, and Josiah. [1] Mary, of course, did not choose her family heritage, one that made it possible for her to bear the promised Messiah. Nevertheless, Old Testament Scripture made clear that the Christ would be from the line of David, and there is little doubt that the subject was discussed in her home, just as godly people today often speak of the Rapture and return of Jesus Christ. However, it is clear that Mary never thought of herself as better than others, and instead saw herself as an Israelite whose work was to be a good wife and mother, and to live her life in service to God. A Woman of Faith We do not know how cold, or perhaps even snowy, it was that December day in Galilee when the young woman we know as Mary was surprised by the angel Gabriel.

[2] We do know that Mary would have been in her early teenage years, most likely twelve to fourteen years old. We can tell her age because she was engaged, but not yet married, to a man named Joseph, and yet was physically mature enough to both have and rear God’s Son, something she did for at least a couple of years without much family support. While twelve to fourteen may seem very young to us, it was common in biblical times for women to be married at that age, and much older than fourteen would have been uncharacteristically old for marriage in her culture. We can better understand the great courage and faith Mary had when we realize that she was not a middle-aged and experienced woman of the world, but rather a young woman of faith who accepted the call to be the mother of the Christ. When the angel Gabriel appeared to Mary, he said, “Hail, favored one! The Lord is with you” (Luke 1:28b NASB). [3] The angel told Mary that she had “found favor with God” (Luke 1:30), and that she would be impregnated by God and give birth to the promised Messiah, whose “kingdom will never end” (v.

33). Although we do not know a lot of details about Mary’s life, we can tell from Scripture that even at her young age she was familiar with Scripture, and would have immediately understood some of the immensity of the task being asked of her. She also would have known, though only in part, the personal price she would have to pay to be the mother of the Messiah. Part of the price she paid was the doubt, suspicion, and rejection she encountered because of her virgin conception and birth. Neither Mary nor her fellow believers were expecting a virgin birth. Isaiah 7:14 is quoted in Matthew 1:23 (“The virgin will be with child and will give birth to a son…), and therefore Christians, with 20/20 hindsight, realize that Isaiah was at least in part foretelling a virgin birth. But in its context, the “son” in Isaiah 7 was born during the lifetime of Isaiah (Isa. 7:15-17), and there is no historical record that the Jews were expecting a virgin birth until it actually happened.

[4] On being told she would have a child, Mary herself said, “How will this be, since I am not knowing a man?” (REV). [5] Mary was confused about how she would get pregnant when she was not “knowing,” actively having sexual relations with, a man. The angel told her that she would be impregnated by God Himself (Luke 1:35). Mary believed what the angel Gabriel told her, but it had to occur to her that it would be difficult, and often impossible, to get people to believe what she would tell them. Even so, in a statement of faith that has echoed through the ages and been an inspiration for millions of believers, she replied to the angel, “Behold!, the slave-maid of the Lord, may it be to me according to your word” (Luke 1:38b REV). Mary’s humility and faith shine brilliantly through her statement. She referred to herself as the “slave-maid” of the Lord, indicating that she completely submitted her will, her agenda, even her life, to God. The Greek word I translate “slave-maid” (following the well-known biblical scholar, R. C. H.

Lenski), is doule, the feminine form of the better-known masculine noun doulos, and it can refer either to a servant or a slave. In the biblical culture, servants were not owned, and thus were free to stay or leave as they wished, and they were paid for their work. Slaves, on the other hand, were owned and thus were not free to come and go, and they were seldom paid for any service. Also noteworthy in this context is that a slave was the sexual property of the owner, something that devastated many marriages in the ancient world. Mary did not think of herself as a servant who could leave if the employment was unfavorable or the pay was not good enough. No, she thought of herself as the slave of God, willing to do whatever He asked. A better example of faith could hardly be set by anyone at any time. A Woman of Character Very shortly after the angel told Mary she would be pregnant by God, she left Nazareth and went south into the hill country of Judea, to the house of a relative named Elizabeth, who was a descendant of Aaron, and married to Zechariah, who was also from Aaron (Luke 1:39-56).

Scripture does not tell us why Mary went to visit Elizabeth, but we can quite safely assume that it was to prepare herself for the storm she knew would break when her pregnancy became known. Scripture never tells us why she picked Elizabeth to go visit for three months. She may have prayed about it and gotten direction from God, or perhaps it was because Gabriel mentioned Elizabeth when he told Mary she would bear the promised Messiah. Scripture also never tells us to what degree she wrestled with concern, perhaps worry, perhaps even fear, of what would happen to her when her pregnancy became known. She may have even wrestled with how to tell Elizabeth, and whether Elizabeth would believe her. What a weight must have come off her shoulders when she went into the house of Elizabeth. She had barely said “Hello,” when Elizabeth loudly proclaimed that Mary and the child were blessed by God. Luke 1:42b-45 (42b) …“Blessed are you among women, and blessed is the child you will bear! (43) But why am I so favored, that the mother of my Lord should come to me?

(44) As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. (45) Blessed is she who has believed that what the Lord has said to her will be accomplished!” God revealed to Elizabeth via the holy spirit upon her what she could not have known by her senses; and her words provided comfort and assurance to Mary. Furthermore, like Mary, Elizabeth was also a woman of faith and humility. Herself pregnant by a miracle, Elizabeth nonetheless was honored to be in the presence of the mother of the Messiah, and asked how it was that she was so favored. A humble heart is one of the great characteristics of a godly person, and Mary and Elizabeth stand as wonderful examples to us today. Mary responded to Elizabeth’s prophecy with a beautiful psalm. [6] If it came by revelation the text never says so, and even if it did, we know that what came from her mouth lived in her heart. Mary’s psalm reveals much about her. It reveals the praise for God that lived in her heart, that burning and upwelling love and thankfulness that expressed itself in praise and overshadowed any personal grief she would have from her service to God.

She said, “My soul magnifies the Lord,” and it truly did. It revealed her knowledge of Scripture, because many things she said relate directly to verses in the Old Testament (cp. v. 46 with Ps. 34:2; v. 47 with Isa. 61:10; v. 48 with Ps. 138:6; v. 49 with Ps. 111:9; v. 50 with Exod. 20:6; v. 51 with Ps. 98:1; v. 52 with 2 Sam. 22:28; and v. 53 with Ps. 107:9). Mary obviously paid attention when the scrolls were read in synagogue, and believed what she heard. It revealed her humility, for she again referred to herself as the slave-maid of God (v. 48). She was one of the few who loved God with her heart, soul, mind, and strength, and expressed that love in selfless service to Him. It revealed the inner strength in her soul and her keen insight into life.

Surely the mother of the Messiah would be a woman with great inner strength, and it comes out in her psalm. She boldly proclaimed things that God had done and will do, including scattering those who are proud and bringing down rulers. The rulers in her world were men like Herod the Great, who would soon try to kill her son. Rather than being awed by their earthly power or the glitzy life they lived, she saw the evil in what they did and was quick to proclaim that God would deal with it, which she had to know would be in part through the agency of the child in her womb. It revealed her compassion for those who, in this life, have been downtrodden and abused. Mary proclaimed that the humble would be lifted up, the hungry would be filled with good things, and mercy would be extended to Abraham and his seed forever. It revealed that Mary believed in the Messianic Age, the coming kingdom that would be ruled by her son, when there would be no more hunger, disease, war, or political oppression. She knew God would be merciful to the seed of Abraham “forever,” even as he had said to the ancient fathers and had recorded in His Word.

Mary and Elizabeth were both great women of faith, one very young, and one very old, and they spent three months together, talking and praying about what was to come. No doubt they did their best to prepare Mary for the joys and tribulations of being the mother of the Messiah. Little did Mary know that, even as her virgin pregnancy was unexpected, and a shock and stumblingblock to the Jews, so the path of peace and love that her son would take would be a shock and stumblingblock to her. A Woman of Courage After spending three months with Elizabeth, Mary went back to Nazareth, knowing that she was heading into a storm. The people of Nazareth would not be as Elizabeth was. No, they would be shocked, hurt, dismayed, doubtful, and express every other emotion that “nice” parents and relatives of “nice” girls usually express when a beloved daughter shows up pregnant. It is a testimony of the courage and faith of young Mary that she went home to face her relatives, knowing what the situation would be like. People today, who avoid conflict, lie to cover their actions, have a “victim mentality,” and make excuse after excuse, could learn a lot from Mary. We can imagine the scene.

Mary’s pregnancy was discovered, likely because her expanding tummy showed a little after three months, and perhaps also her complexion had changed. No doubt there was shouting, endless questions, and many tears. The rabbi would have been called to see if there was anything about a virgin birth in the Old Testament. Eventually Joseph was told. He did not believe Mary’s story either. Can you blame him? Who could have guessed? But Joseph’s godly character showed itself in the situation. He was not a hard, vindictive man who wanted Mary publicly embarrassed, he was content to make the divorce a quiet family matter. No doubt Mary prayed for wisdom and peace, and God was good, showing Joseph in a dream that Mary really was pregnant by God. Knowing the truth about Mary, Joseph acted decisively and took Mary home as his wife (Matt. 1:24). At this point Mary had a husband who was a husband indeed: a friend, ally, and confidant. Joseph was a godly man who valued truth over convenience. We know this because now Joseph would be included in the storm that raged around Mary and her soon-to-be born baby.

Interestingly, it has been 2,000 years since Jesus was born, and there is still a storm that rages around the truth of who Jesus is, a storm that some people enter into for God’s sake and truth’s sake, and that others avoid, usually because they “don’t like conflict.” The storm of doubt, anger, and unbelief raging around Mary and Joseph was most likely the reason why they did not return to Nazareth after Jesus was born in Bethlehem. They stayed in Bethlehem for almost a year and a half, until the angel told them to flee to Egypt to save young Jesus’ life. For their part, Mary and Joseph had better things to do than try to explain their situation to unbelieving relatives in Nazareth. They needed to get started raising God’s Son, who was not only the Savior of the world, but their Savior as well. There is a lesson for us in how Joseph and Mary lived, because far too many people waste their lives trying to justify their actions to angry and unbelieving people who are never satisfied. Like Joseph and Mary, we need to get about doing the work of the Lord, and not be distracted by complainers.

A Woman of Self-control Both Joseph and Mary recognized the tremendous significance of the birth and pedigree of the Messiah, and the gospel of Matthew makes it clear that they did not have sexual intercourse until after Jesus was born. Matthew 1:25 (KJV) And knew her not till she had brought forth her firstborn son: and he called his name JESUS. That Joseph did not “know” Mary before she gave birth to Jesus is a clear statement revealing that he did not have sexual intercourse with her until after Jesus was born. In today’s world, when it seems that a large percentage of Christians do not wait until marriage to have sexual intercourse with their partner, the discipline and focus of Mary and Joseph stands as a sterling example, showing that if we really want to, we can follow not only the Law of God, but the heart of God as well. After all, there was no law saying they could not have sexual intercourse after marriage, but both of them knew the obvious: if they had sexual intercourse, it would give place for others to doubt that Mary really had been impregnated by God. So they waited until Jesus was born before engaging in sex, so there was both a virgin conception and a virgin birth of the Son of God.

A Woman of the Word Most Christians do not pay too much attention to the regulations in the Law of Moses that pertain to the birth of a firstborn son and the ritual cleansing and sacrifices that had to be offered afterward. However, to one who called herself the slave-maid of God, His Word and His regulations were the law she lived by. After all, how can you say you love God and then not do what He says? Joseph and Mary diligently carried out all the regulations in the Law of Moses concerning the birth of a firstborn boy (Luke 2:21-24). [7] A Woman of Meditation and Reflection Just as the world was taken by surprise at the virgin birth, Mary was herself surprised by much that happened in the life of her son. She developed the habit of keeping her own counsel, treasuring things in her heart, pondering them and no doubt praying about them. For example, imagine how surprised she was on the night she gave birth. She was spending time with her new family, unnoticed by the world around her.

Their peace was suddenly shattered by some shepherds who burst in to see the baby, excitedly telling what seemed to be a wild story about being frightened by a brilliant light and seeing the hillsides covered with God’s army of angels. [8] Very quickly the news spread, and the woman who had given birth in obscurity was now being spoken of all over town. Mary was no doubt surprised by all the commotion, but took in the things that were going on, treasuring them in her heart and pondering them (Luke 2:19). She would still be treasuring those things in her heart twelve years later when she and her husband took their family to the Passover in Jerusalem (Luke 2:41-52) after which they went back home to Nazareth. By this time Mary’s family had grown considerably. Jesus was her firstborn son, but Scripture tells us she also had James, Joseph, Simon and Judas, and daughters as well (Matt. 13:55 and 56).

Thus, by the time Jesus was twelve, Mary was in her mid-twenties and would have been well on her way to having the eight children the Word of God indicates she had, which would not be unusual in her culture. Mary was busy with the younger children, so as they headed home, Jesus was trusted to stay with the family on his own. After all, he was almost as old as Mary herself had been when the angel told her she would bear the Messiah. But when Joseph and Mary rounded up the family that night, Jesus was nowhere to be found. The panic that arises in the heart of any mother whose child is missing is hard to describe, and Mary and Joseph hurried back to Jerusalem, only to find Jesus sitting in the Temple with the teachers of the Law. Upon being reproved for his inconsideration, Jesus asked Mary and Joseph why they did not know that he must be in his Father’s house. After that, however, Scripture tells us that, for his part, Jesus now stayed subject to his parents as he grew up, and it also lets us know that neither Mary nor Joseph understood what Jesus meant in the Temple that day.

However, Mary once again treasured up these things in her heart (Luke 2:50 and 51). A Woman of Understanding Parents understand that children must leave the nest, so to speak, and live on their own as adults, but parenting instincts do not just go away when a child reaches a certain age. Parents need understanding and maturity to let children live their own lives as they grow up. Children, who for years have needed seemingly constant care and attention, grow and mature, and may come to resent what they see as needless “mothering.” They want to be on their own, making their own decisions. For Mary and Jesus, that separation, in mind if not in living space, was unique for both of them. Mary not only had to let her son go, but also begin the relationship with him that was destined from his conception: that he was the Savior, and Mary, like the rest of us, was a sinner in need of salvation. For Jesus’ part, he had to walk in the fullness of his calling, realizing that there was much about him and his life that Mary, in spite of her love for him, would not fully comprehend.

The mature relationships between mother and son, and sinner and Savior, no doubt took some time to develop. Their relationship was perhaps made more complex because, at some point before Jesus started his ministry, Joseph died. Although Scripture does not directly say that, Joseph’s conspicuous absence in the Gospel narratives during the years of Jesus’ ministry allows us to draw this conclusion with certainty. Thus, Mary, now the family matriarch, would tend to oversee the family more decisively than she otherwise may have done. One example of Mary still acting as his mother, and perhaps being a little pushy, occurred early in his ministry at the wedding at Cana (John 2:1-11). Mary pointed out that the host ran out of wine. Jesus answered her politely but firmly, addressing her as “woman.” It is much harsher in English than in Greek. It was a polite but appropriately distant way of addressing her, showing that Jesus had begun to define his life as Lord and Savior. He had faced the Devil himself in the wilderness of Judea, his ministry had begun, and it would be different than his mother imagined. Earthly relationships were being subjugated to divine mission.

Perhaps Mary reminded herself of how surprised she was to learn from Gabriel that the Messiah would be born of a virgin. If she did, it no doubt helped her keep in perspective how surprised she was at the way the ministry of her son was playing out. She even got to the point of thinking that Jesus had lost his mind about his mission and purpose, and rounded up her other sons to bring him home (Matt. 12:46; Mark 3:21 and 31). Jesus was not trying to be rude to his family when he did not go out to greet them, but instead looked at those around him and said, “Who are my mother and my brothers? Whoever does God’s will is my brother and sister and mother” (Mark 3:33a and 35). Jesus was trying to get his family to realize what they must come to know if they were to be saved, that they all had to become his followers and disciples, for he was the Messiah. A Disciple of Christ It is not surprising that the spunky, godly teenager who God picked to be the mother of His only Son would grow and mature to be an important member of the early Church.

Nevertheless, there is no hint that she ever tried to throw her weight around as “the mother of Jesus.” The humility she showed in her teenage years, when she called herself the “slave-maid” of the Lord, was still present when, in her mid-forties, she stood at the foot of the cross and looked up at her son and Lord. There is no evidence that she understood more than the other disciples. Like the rest, it seems clear that she did not comprehend his substitutionary death for all mankind. Nevertheless, she quietly accepted his direction to go home with the Apostle John (John 19:25-27) and understood the appropriate distance in the relationship when Jesus again addressed her as “woman.” The last mention of Mary is in Acts 1:14, after her son ascended into heaven. The disciples had assembled in Jerusalem and she was counted among them. Her work as the mother of the only Son of God was done, and her place was in the Church, as a disciple. Many people today go to great lengths to be “someone great.” Mary showed us that true greatness comes from placing your life in God’s hands and doing whatever He calls you to do.

She accepted the task that God assigned her in spite of its difficulty, and she lived with humility and great faith, even in becoming a disciple of her son, the Christ. You do not get any greater than that. Endnotes [1] The genealogy of Mary is recorded in Matthew 1:2-16. It is often thought that Matthew contains Joseph’s genealogy and Luke contains Mary’s, but this cannot be correct. For one thing, Mary is never mentioned in Luke, while Joseph is the last person in Luke’s genealogy. Furthermore, Mary is in the genealogy in Matthew 1:16, between Joseph (her father) and Jesus (her son). The reason for the confusion is that in almost all versions, Joseph is said to be the “husband” of Mary. Although the Greek word most versions translate “husband” is normally translated that way, it does not have to be, and in the Aramaic text, the word is more normally translated father, and a completely different word, meaning ‘husband,” is used just three verses later in verse 19.

When Joseph is counted as Mary’s father, and then Mary and Jesus are counted, there are indeed fourteen generations from the exile to Babylon to Jesus, just as Matthew 1:17 says. [2] We believe Jesus was born in mid-September (Cp. Ernest Martin, The Star that Astonished the World; ASK Publications, Portland, OR, 1996, pp. 67-102). That would mean that Mary was impregnated by God in December. [3] Scripture quotations marked (NASB) are taken from the New American Standard Bible®, © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977 by The Lockman Foundation Used by permission. [4] The Hebrew word that most English versions translate “virgin” (almah) does not have to be translated that way, and can refer to a young woman who is not necessarily a virgin, as many commentaries admit.

This is especially important when we realize that there is a Hebrew word that more naturally does refer to a virgin (bethula). The Jewish Publication Societies Bible says “young woman,” as do some Christian Bibles such as the RSV*1, NRSV*2, and Moffatt Bible.*3 Furthermore, the future tense, “shall conceive” may be also translated “is pregnant,” as is represented in those same versions. Given the fact that Isaiah 7:14 does not demand a virgin birth, but can refer to a natural pregnancy and birth, it is no wonder that the Jewish people thought the birth of the Messiah would be a natural childbirth, and that is especially true when we take into account that no other verse in the Old Testament clearly supports a virgin birth. The wonderful thing about the Hebrew text in Isaiah 7:14 is that allows for, but does not demand, a virgin birth, so the text can readily apply to the virgin birth of Christ. *1 Scripture quotations marked (RSV) are taken from the Revised Standard Version of the Bible, © 1952, 1971 by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America.

All rights reserved. *2 Scripture quotations marked (NRSV) are taken from the New Revised Standard Version Bible, © 1989, all other information the same as RSV, *3 Moffatt Bible, Kregel Publications, Grand Rapids, MI, 1994. [5] This is a very literal rendering of the Greek text. To “know” someone was an idiom in both Greek and Hebrew (and Latin as well) for having sexual intercourse with that person. It is interwoven into the very fabric of humanity that our self and our sexuality are inseparable, and the most intimate knowledge of a person comes through sexual relations. That is one reason why we feel so deeply violated when someone forces himself or herself on us sexually. In this verse, the word “know” is in the present tense, active voice, indicating that Mary was not currently ‘knowing” anyone, i.e., having intercourse with anyone. Given that, it is no wonder she was confused as to how she was going to get pregnant.

[6] In this psalm, or hymn, some of the words are moved forward for emphasis, so the text literally reads: “Magnify does my soul the Lord; Rejoiced has my spirit in God my Savior.” The opening word in the Latin versions is Magnificat, and so the psalm is known theologically by that name. [7] These regulations provide convincing proof that the Magi did not come to Bethlehem the night of Jesus’ birth, but rather quite a bit later (we believe about 16 months later). Scripture is clear that Joseph took his wife and child and left for Egypt in the middle of the night after the Magi left his house. However, according to the Law of Moses (Lev. 12), a woman had to wait for 40 days after childbirth to bring the boy to the Temple, which Luke 2:22 said they did. Also, a woman was allowed to sacrifice only what Joseph and Mary did, doves or pigeons, if they could not afford a lamb (Lev. 12:8). Had the Magi visited Jesus on the night of his birth, Joseph and Mary would then have certainly been able to afford a lamb.

[8] In Scripture, angels almost never appeared in the sky, and when they did the text lets us know that. A quick study will show that angels regularly appeared on the ground, and there is no reason to suppose that this record would be different unless it specifically said so. Share Luke 1 Commentary - Mary's Hymn of Praise: Magnificat - BibleGateway.com View Luke 1:46-56 Mary's Hymn of Praise: Magnificat Mary's hymn is one of three major hymnic pieces in the infancy material (the others are known as the Benedictus, Lk 1:67-79, and Nunc Dimittis, Lk 2:28-32). The Latin names come from the phrases that begin the hymns. Mary's hymn expresses praise to God for his treatment of her, but then extends her praise to how God has treated the righteous throughout the ages and how he will vindicate them fully in the future. Understanding what God is doing, Mary possesses a mood of joy. She speaks for herself and for her community, the people of God throughout time. God is worthy of praise for what he will do in taking care of his own.

Understanding God's blessing moves the believer to joy and appreciation, since the Almighty cares personally for us and acts on our behalf. Mary is exemplary of the humble, faithful disciple. That a woman provides such an example is significant, since first-century culture often relegated women to a secondary status. Such examples exist in the Old Testament as well (Miriam in Ex 15:21; Hannah in 1 Sam 2:1-10; Deborah in Judg 5). One of the beauties of Luke's infancy material is that different sorts of people all experience joy at the arrival of Jesus. This reveals Jesus' universal appeal. Praise for God's Word to Mary (1:46-49) Mary's poetic outburst echoes Old Testament language with a perspective that sees the present in light of God's consistent activity throughout time. Her praise is personal--her soul and spirit offer praise. She glorifies the Lord, which means her words acknowledge his goodness and bring attention to him like a huge neon light shining out from a building (Ps 34:3; 69:30). She makes his name great. She approaches him recognizing her humble state as his servant and thus acknowledging him as sovereign Master (see also v.

38; 2 Kings 14:26; Ps 9:11-14; 25:16-18). Yet though she addresses God as the Mighty One (Deut 10:21; 34:11; Ps 44:4-8; 89:8-10; 111:2, 9; Zeph 3:17), she knows that she has nothing to fear from his power, because he also is her Savior (Ps 25:5-6; Is 12:2; Mic 7:7). All these titles serve to show Mary's humble spirit. Her humble perspective forms the basis of her gratitude. The exemplary character of Mary grows out of her understanding of God's character. God owes her nothing; she owes God everything. All the good things that come from his hand are acts of grace. Despite her humble position, she will be honored by all generations. Here is the reason for both her honor and her praise--God the Almighty has done great things on her behalf. Generations will see her as an example of a simple human touched by divine power and presence.

But it is God who is unique, as her declaration of his holiness makes clear. He is the one "set apart" who is worthy of praise. For her, his name is wonderful because his character is true. Praise for God's Acts to All (1:50-53) Mary generalizes her praise: God's mercy extends to those who fear him. This description is important in setting the context of the hymn's statements. It is the righteous, those who look and turn to God, who are the objects of his blessing. Though the blessings of verses 50-53 come to those in need, they are not a carte blanche offer to all the poor and hungry, but only to those who look to God for care. God's mercy shows his "loyal love" or hesed. Such love is faithful as well as gracious (Ps 103:2-6, 8-11, 13, 17). Loyal love is the hymn's basic theme, and God's treatment of Mary is but one example. His divine loyalty requires his action on behalf of the beloved. Those who stand in opposition will face God's power and authority to bring down.

So God will deal with the proud. His arm will be raised against them (Deut 4:34; Ps 44:3; 89:13; 118:15). The promise of God's judgment here recalls the exodus, when God exercised his power in total judgment (Ex 6:1, 6; Deut 3:24; 7:19). Whatever earthly authority exists, it is nothing before the mighty, decisive exercise of divine authority. He has brought down rulers (Ps 68:1; 89:10) but has lifted up the humble (1 Sam 2:7; Ps 147:6). He has filled the hungry with good things (1 Sam 2:5; Ps 107:9; 146:7) but has sent the rich away empty (1 Sam 2:5; Job 15:29; Jer 17:11).

Here is God working on behalf of the pious downtrodden, a group the Old Testament called the 'anauim (Ps 9:11-12, 17-20; 10:1-4; 12:1-5; 18:25-29). These verses express the traditional Jewish hope of vindication in the face of oppression at the hands of foreign, pagan rulers (1:71-75 is similar; in Judaism, see Psalms of Solomon 17--18). Mary's remarks are often misinterpreted in two directions. Some see them solely as a reference to God's defense of all the poor, all the hungry. A whole theology of liberation is built around such a reading of these verses and others like them. This ignores the spiritual dimension present throughout the hymn, not to mention the national character of the hope expressed in verses 54-55. On the other hand, some want to dilute the references to the poor and hungry altogether and speak only of the poor and hungry in spirit. This also undercuts the passage's force.

The spirit of this text is reflected in other New Testament texts (1 Cor 1:25-31; Jas 2:5). Often it is those in need who are the most spiritually sensitive to God and who are gifted with faith by him. God promises them that despite their current deprivation, they will experience great reward in the future. Luke raises a theme here that he will return to again and again: God's desire to minister to the poor. Luke will stress a ministry of social concern for those in need and warn those who are wealthy not to hoard what God has given to them (6:20-26; 7:22-23; 12:13-21; 14:12-14; 16:14-29). He warns about a reversal of roles in the judgment for those who do not hear this admonition. Praise for God's Acts for His People, Israel (1:54-56) God is acting for his people, Israel. God's actions reflect his mercy. He committed himself to such loyalty and compassion when he made promises to Abraham (Gen 12:1-3).

One of the lessons of the infancy section is that God keeps his word, including the promises made to the nation of Israel. Mary knows that the promises of God abide, and this is evident in her praise. God's loyal love is central to the hope and assurance of those to whom God has made himself known. Israel is called his servant. This reference recalls a major motif from Isaiah (Is 41:8-9; 42:1, 2, 21; 45:4; 48:20; 49:3). Later Luke will describe Jesus in terms that picture the Servant (Lk 22:37; Acts 8:32-33). Even later in Acts, Paul and Barnabas recall this calling to serve as "light for the Gentiles" (Acts 13:47). The various points of connection to the Servant concept mark this as a pattern prophecy: the role God had designed for Israel is fulfilled in the regal representative of the nation and in those who are identified with him.

Though Luke will develop the concept of God's constant care for Israel according to covenant promise, his portrayal of Mary here shows a woman confident that God will care for a remnant in his nation. They, like she, will see the Lord's powerful hand move on their behalf. God's loyal love and the truthfulness of his holy character make such assurance and hope possible. Even more amazing is what the progress of Luke's story reveals. Others who were not originally included in the promise, namely Gentiles, will come to share in this hope and will benefit from the vindication described here. In fact, it is quite likely that Theophilus himself is one of these additional beneficiaries, along with many others after him who have come to fear the Lord. In fact, the two points of assurance are linked. Since God remembers the loyal love promised in covenant to Israel, Theophilus can rest assured that God will remember his promises to this Gentile believer. God's care for one promise reinforces the other. The basic teaching implied here is very similar to Paul's argument for the hope of Israel in Romans 9--11.

Previous commentary: The Song of Mary - Mary, Mother of God - Catholic Online The Song of Mary The Song of Mary By Deacon Keith Fournier It is at this moment that Mary breaks into a song of praise and joy we call the "Magnificat": After giving her "Yes," her "Fiat," her response to the invitation from the angel, Mary went to visit her cousin Elizabeth in order to share the good news. We read this account in the first chapter of Luke's Gospel: "During those days Mary set out and traveled to the hill country in haste to a town of Judah, where she entered the house of Zechariah and greeted Elizabeth. "When Elizabeth heard Mary's greeting, the infant leaped in her womb, and Elizabeth, filled with the Holy Spirit, cried out in a loud voice and said, "Most blessed are you among women, and blessed is the fruit of your womb. And how does this happen to me - that the mother of my Lord should come to me? For at the moment the sound of your greeting reached my ears, the infant in my womb leaped for joy.

Blessed are you who believed that what was spoken to you by the Lord would be fulfilled." It is at this moment that Mary breaks into a song of praise and joy we call the "Magnificat": Madonna of Humility - Domenico do Bartolo - 1433 Madonna of Humility - Lazzaro Bastiani - 1470 "My soul proclaims the greatness of the Lord; my spirit rejoices in God my savior. For he has looked upon his handmaid's lowliness; behold, from now on will all ages call me blessed. The Mighty One has done great things for me, and holy is his name. His mercy is from age to age to those who fear him. He has shown might with his arm, dispersed the arrogant of mind and heart. He has thrown down the rulers from their thrones but lifted up the lowly. "The hungry he has filled with good things; the rich he has sent away empty. He has helped Israel his servant, remembering his mercy, according to his promise to our fathers,to Abraham and to his descendants forever." Breaking into song is a fruit of the kind of joy which can infuse the life of those filled with the presence of the Lord.

It is a fruit of the Spirit (Gal. 5). In fact, the word most often translated "blessed" can be translated "happy". St. Paul exhorted the early Christians in Ephesus to "be filled with the Spirit, addressing one another [in] psalms and hymns and spiritual songs, singing and playing to the Lord in your hearts, giving thanks always and for everything in the name of our Lord Jesus Christ to God the Father (Ephesians 5:18b - 20). Mary demonstrates a life of surrendered love. It is about being- more than about doing. It is about response- more than initiation. It is about encountering God relationally, personally and intimately. It is about a receiving, giving, receiving, giving....and thus becoming a person for the Lord and in Him for others. It is about offering the "Fiat" of a surrendered life.

Mary's "Fiat" ("let it be done"), issues forth into the very real fruit of her praise, her "Magnificat." This song is recorded in the sacred text of the New Testament of the Bible and begins with the words," My soul doth magnify the Lord." This hymn of praise has been memorialized in that ancient, beautiful, biblically based prayer that the Christian tradition refers to as "The Magnificat" (Luke 1:46-55). The "Fiat" is more than a prayer and the "Magnificat" more than a hymn of praise. Together they constitute a lesson book, a guide, and a road for this journey that we are all called to walk.

Question: What name is given to the hymn of praise by Mary, the Mother of Jesus, found in Luke's gospel?
Answer: Magnificat