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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 1:39–56. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here an interview between the two happy mothers, Elisabeth and Mary: the angel, by intimating to Mary the favour bestowed on her cousin Elisabeth (Luk 1:36), gave occasion for it; and sometimes it may prove a better piece of service that we think to bring good people together, to compare notes. Here is,
I.The visit which Mary made to Elisabeth.
Mary was the younger, and younger with child; and therefore, if they must come together, it was fittest that Mary should take the journey, not insisting on the preference which the greater dignity of her conception gave her, Luk 1:39. She arose, and left her affairs, to attend this greater matter: in those days, at that time (as it is commonly explained, Jer 33:15; Jer 50:4), in a day or two after the angel had visited her, taking some time first, as it is supposed, for her devotion, or rather hastening away to her cousin's, where she would have more leisure, and better help, in the family of a priest. She went, meta spoudēs - with care, diligence, and expedition; not as young people commonly go abroad and visit their friends, to divert herself, but to inform herself: she went to a city of Judah in the hill-country; it is not named, but by comparing the description of it here with Jos 21:10, Jos 21:11, it appears to be Hebron, for that is there said to be in the hill-country of Judah, and to belong to the priests, the sons of Aaron; thither Mary hastened, though it was a long journey, some scores of miles.
1.Dr. Lightfoot offers a conjecture that she was to conceive our Saviour there at Hebron, and perhaps had so much intimated to her by the angel, or some other way; and therefore she made such haste thither. He thinks it probable that Shiloh, of the tribe of Judah, and the seed of David, should be conceived in a city of Judah and of David, as he was to be born in Bethlehem, another city which belonged to them both. In Hebron the promise was given to Isaac, circumcision was instituted. Here (saith he) Abraham had his first land, and David his first crown: here lay interred the three couples, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah, and, as antiquity has held, Adam and Eve. He therefore thinks that it suits singularly with the harmony and consent which God uses in his works that the promise should begin to take place by the conception of the Messias, even among those patriarchs to whom it was given. I see no improbability in the conjecture, but add this for the support of it, that Elisabeth said (Luk 1:45), There shall be a performance; as if it were not performed yet, but was to be performed there.
2.It is generally supposed that she went thither for the confirming of her faith by the sign which the angel had given her, her cousin's being with child, and to rejoice with her sister-favourite. And, besides, she went thither, perhaps, that she might be more retired from company, or else might have more agreeable company than she could have in Nazareth. We may suppose that she did not acquaint any of her neighbours at Nazareth with the message she had received from heaven, yet longed to talk over a thing she had a thousand time thought over, and knew no person in the world with whom she could freely converse concerning it but her cousin Elisabeth, and therefore she hastened to her. Note, it is very beneficial and comfortable for those that have a good work of grace begun in their souls, and Christ in the forming there, to consult those who are in the same case, that they may communicate experiences one to another; and they will find that, as in water face answers to face, so doth the heart of man to man, of Christian to Christian.
II.The meeting between Mary and Elisabeth.
Mary entered into the house of Zacharias; but he, being dumb and deaf, kept his chamber, it is probable, and saw no company; and therefore she saluted Elisabeth (Luk 1:40), told her she was come to make her a visit, to know her state, and rejoice with her in her joy.
Now, at their first coming together, for the confirmation of the faith of both of them, there was something very extraordinary. Mary knew that Elisabeth was with child, but it does not appear that Elisabeth had been told any thing of her cousin Mary's being designed for the mother of the Messiah; and therefore what knowledge she appears to have had of it must have come by a revelation, which would be a great encouragement to Mary.
1.The babe leaped in her womb, Luk 1:41. It is very probable that she had been several weeks quick (for she was six months gone), and that she had often felt the child stir; but this was a more than ordinary motion of the child, which alarmed her to expect something very extraordinary, eskirtēse. It is the same word that is used by the Septuagint (Gen 25:22) for the struggling of Jacob and Esau in Rebecca's womb, and the mountains skipping, Psa 114:4. The babe leaped as it were to give a signal to his mother that he was now at had whose forerunner he was to be, about six months in ministry, as he was in being; or, it was the effect of some strong impression made upon the mother. Now began to be fulfilled what the angel said to his father (Luk 1:15), that he should be filled with the Holy Ghost, even from his mother's womb; and perhaps he himself had some reference to this, when he said (Joh 3:29), The friend of the Bridegroom rejoiceth greatly, because of the Bridegroom's voice, heard, though not by him, yet by his mother.
2.Elisabeth was herself filled with the Holy Ghost, or a Spirit of prophecy, by which, as well as by the particular suggestions of the Holy Ghost she was filled with, she was given to understand that the Messiah was at hand, in whom prophecy should revive, and by whom the Holy Ghost should be more plentifully poured out than ever, according to the expectations of those who waited for the consolation of Israel. The uncommon motion of the babe in her womb was a token of extraordinary emotion of her spirit under a divine impulse. Note, Those whom Christ graciously visits may know it by their being filled with the Holy Ghost; for, if any man have not the Spirit of Christ, he is none of his.
III.The welcome which Elisabeth, by the Spirit of prophecy, gave to Mary, the mother of our Lord; not as to a common friend making a common visit, but as to one of whom the Messiah was to be born.
1.She congratulates her on her honour, and, though perhaps she knew not of it till just now, she acknowledges it with the greatest assurance and satisfaction. She spoke with a loud voice, which does not at all intimate (as some think) that there was a floor or a wall between them, but that she was in a transport or exultation of joy, and said what she cared not who knew. She said, Blessed art thou among women, the same word that the angels had said (Luk 1:28); for thus this will of God, concerning honouring the Son, should be done on earth as it is done in heaven. But Elisabeth adds a reason, Therefore blessed art thou because blessed is the fruit of thy womb; thence it was that she derived this excelling dignity. Elisabeth was the wife of a priest, and in years, yet she grudges not that her kinswoman, who was many years younger than she, and every way her inferior, should have the honour of conceiving in her virginity, and being the mother of the Messiah, whereas the honour put upon her was much less; she rejoices in it, and is well pleased, as her son was afterwards, that she who cometh after her is preferred before her, Joh 1:27. Note, While we cannot but own that we are more favoured of God than we deserve, let us by no means envy that others are more highly favoured than we are.
2.She acknowledges her condescension, in making her this visit (Luk 1:43): Whence is this to me, that the mother of my Lord should come to me? Observe,
(1.)She calls the virgin Mary the mother of her Lord (as David in spirit, called the Messiah Lord, his Lord), for she knew he was to be Lord of all.
(2.)She not only bids her welcome to her house, though perhaps she came in mean circumstances, but reckons this visit a great favour, which she thought herself unworthy of. Whence is this to me? It is in reality, and not in compliment, that she saith, "This was a greater favour than I could have expected." Note, Those that are filled with the Holy Ghost have low thoughts of their own merits, and high thoughts of God's favours. Her son the Baptist spoke to the same purport with this, when he said, Comest thou to me? Mat 3:14.
3.She acquaints her with the concurrence of the babe in her womb, in this welcome to her (Luk 1:44): "Thou certainly bringest some extraordinary tidings, some extraordinary blessing, with thee; for as soon as the voice of thy salutation sounded in my ears, not only my heart leaped for joy, though I knew not immediately why or wherefore, but the babe in my womb, who was not capable of knowing, did so too." He leaped as it were for joy that the Messiah, whose harbinger he was to be, would himself come soon after him. This would serve very much to strengthen the faith of the virgin, that there were such assurances as these given to others; and it would be in part the accomplishment of what had been so often foretold, that there should be universal joy before the Lord, when he cometh, Psa 98:8, Psa 98:9.
4.She commends her faith, and encourages it (Luk 1:45): Blessed is she that believed. Believing souls are blessed souls, and will be found so at last; this blessedness cometh through faith, even the blessedness of being related to Christ, and having him formed in the soul. They are blessed who believe the word of God, for that Word will not fail them; there shall, without doubt, be a performance of those things which are told her from the Lord. Note, The inviolable certainty of the promise is the undoubted felicity of those that build upon it and expect their all from it. The faithfulness of God is the blessedness of the faith of the saints. Those that have experienced the performance of God's promises themselves should encourage others to hope that he will be as good as his word to them also: I will tell you what God has done for my soul.
IV.Mary's song of praise, upon this occasion.
Elisabeth's prophecy was an echo to the virgin Mary's salutation, and this song is yet a stronger echo to that prophecy, and shows her to be no less filled with the Holy Ghost than Elisabeth was. We may suppose the blessed virgin to come in, very much fatigued with her journey; yet she forgets that, and is inspired with new life, and vigour, and joy, upon the confirmation she here meets with of her faith; and since, by the sudden inspiration and transport, she finds that this was designed to be her errand hither, weary as she is, like Abraham's servant, she would neither eat nor drink till she had told her errand.
1.Here are the expressions of joy and praise, and God alone the object of the praise and centre of the joy. Some compare this song with that which her name-sake Miriam, the sister of Moses, sung, upon the triumphant departure of Israel out of Egypt, and their triumphant passage through the Red Sea; others think it better compared with the song of Hannah, upon the birth of Samuel, which, like this, passes from a family mercy to a public and general one. This begins, like that, My heart rejoiceth in the Lord, Sa1 2:1. Observe how Mary here speaks of God.
(1.)With great reverence of him, as the Lord: "My soul doth magnify the Lord; I never saw him so great as now I find him so good." Note, Those, and those only, are advanced in mercy, who are thereby brought to think the more highly and honourably of God; whereas there are those whose prosperity and preferment make them say, What is the Almighty, that we should serve him? The more honour God has any way put upon us, the more honour we must study to give to him; and then only are we accepted in magnifying the Lord, when our souls magnify him, and all that is within us. Praising work must be soul work.
(2.)With great complacency in him as her Saviour: My spirit rejoiceth in God my Saviour. This seems to have reference to the Messiah, whom she was to be the mother of. She calls him God her Saviour; for the angel had told her that he should be the Son of the Highest, and that his name should be Jesus, a Saviour; this she fastened upon, with application to herself: He is God my Saviour. Even the mother of our Lord had need of an interest in him as her Saviour, and would have been undone without it: and she glories more in that happiness which she had in common with all believers than in being his mother, which was an honour peculiar to herself, and this agrees with the preference Christ have to obedient believers above his mother and brethren; see Mat 12:50; Luk 11:27, Luk 11:28. Note, Those that have Christ for their God and Saviour have a great deal of reason to rejoice, to rejoice in spirit, that is rejoicing as Christ did (Luk 10:21), with spiritual joy.
2.Here are just causes assigned for this joy and praise.
(1.)Upon her own account, Luk 1:48, Luk 1:49. [1.] Her spirit rejoiced in the Lord, because of the kind things he had done for her: his condescension and compassion to her. He has regarded the low estate of his handmaiden; that is, he has looked upon her with pity, for so the word is commonly used. "He has chosen me to this honour, notwithstanding my great meanness, poverty, and obscurity." Nay, the expression seems to intimate, not only (to allude to that of Gideon, Jdg 6:15) that her family was poor in Judah, but that she was the least in her father's house, as if she were under some particular contempt and disgraced among her relations, was unjustly neglected, and the outcast of the family, and God put this honour upon her, to balance abundantly the contempt. I the rather suggest this, for we find something toward such honour as this put upon others, on the like consideration. Because God saw that Leah was hated, he opened her womb, Gen 29:31. Because Hannah was provoked, and made to fret, and insulted over, by Peninnah, therefore God gave her a son, Sa1 1:19. Whom men wrongfully depress and despise God doth sometimes, in compassion to them, especially if they have borne it patiently, prefer and advance; see Jdg 11:7. So in Mary's case. And, if God regards her low estate, he not only thereby gives a specimen of his favour to the whole race of mankind, whom he remembers in their low estate, as the psalmist speaks (Psa 136:23), but secures a lasting honour to her (for such the honour is that God bestows, honour that fades not away): "From henceforth all generations shall call me blessed, shall think me a happy woman and highly advanced." All that embrace Christ and his gospel will say, Blessed was the womb that bore him and the paps which he sucked, Luk 11:27. Elizabeth had once and again called her blessed: "But that is not all," saith she, "all generations of Gentiles as well as Jews shall call me so." [2.] Her soul magnifies the Lord, because of the wonderful things he had done for her (Luk 1:49): He that is mighty has done to me great things. A great thing indeed, that a virgin should conceive. A great thing indeed, that Messiah, who had been so long promised to the church, and so long expected by the church, should now at length be born. It is the power of the Highest that appears in this. She adds, and holy is his name; for so Hannah saith her song, There is none holy as the Lord, which she explains in the next words, for there is none beside thee, Sa1 2:2. God is a Being by himself, and he manifests himself to be so, especially in the work of our redemption. He that is mighty, even he whose name is holy, has done to me great things. Glorious things may be expected from him that is both mighty and holy; who can do every thing, and will do every thing well and for the best.
(2.)Upon the account of others. The virgin Mary, as the mother of the Messiah, is become a kind of public person, wears a public character, and is therefore immediately endued with another spirit, a more public spirit than before she had, and therefore looks abroad, looks about her, looks before her, and takes notice of God's various dealings with the children of men (Luk 1:50, etc.), as Hannah (Sa1 2:3, etc.). In this she has especially an eye to the coming of the Redeemer and God's manifesting himself therein.
[1.]It is a certain truth that God has mercy in store, mercy in reserve, for all that have a reverence for his majesty, and a due regard to his sovereignty and authority. But never did this appear so as in sending his Son into the world to save us (Luk 1:50): His mercy is on them that fear him; it has always been so; he has ever looked upon them with an eye of peculiar favour who have looked up to him with and eye of filial fear. But he hath manifested this mercy, so as never before, in sending his Son to bring in an everlasting righteousness, and work out an everlasting salvation, for them that fear him, and this from generation to generation; for there are gospel privileges transmitted by entail, and intended for perpetuity. Those that fear God, as their Creator and Judge, are encouraged to hope for mercy in him, through their Mediator and Advocate; and in him mercy is settled upon all that fear God, pardoning mercy, healing mercy, accepting mercy, crowning mercy, from generation to generation, while the world stands. In Christ he keepeth mercy for thousands.
[2.]It has been a common observation that God in his providence puts contempt upon the haughty and honour upon the humble; and this he has done remarkably in the whole economy of the work of man's redemption. As God had, with his mercy to her, shown himself mighty also (Luk 1:48, Luk 1:49), so he had, with his mercy on them that fear him, shown strength likewise with his arm. First, In the course of his providence, it is his usual method to cross the expectations of men, and proceed quite otherwise than they promise themselves. Proud men expect to carry all before them, to have their way and their will; but he scatters them in the imagination of their hearts, breaks their measures, blasts their projects, nay, and brings them low, and brings them down, by those very counsels with which they thought to advance and establish themselves. The mighty think to secure themselves by might in their seats, but he puts them down, and overturns their seats; while, on the other hand, those of low degree, who despaired of ever advancing themselves, and thought of no other than of being ever low, are wonderfully exalted. This observation concerning honour holds likewise concerning riches; many who were so poor that they had not bread for themselves and their families, by some surprising turn of Providence in favour of them, come to be filled with good things; while, on the other hand, those who were rich, and thought no other than that tomorrow should be as this day, that their mountain stood strong and should never be moved, are strangely impoverished, and sent away empty. Now this is the same observation that Hannah had made, and enlarged upon, in her song, with application to the case of herself and her adversary (Sa1 2:4-7), which very much illustrates this here. And compare also Psa 107:33-41; Psa 113:7-9; and Ecc 9:11. God takes a pleasure in disappointing their expectations who promise themselves great things in the world, and in out-doing the expectations of those who promise themselves but a little; as a righteous God, it is his glory to abase those who exalt themselves, and strike terror on the secure; and, as a good God, it is his glory to exalt those who humble themselves, and to speak comfort to those who fear before him. Secondly, This doth especially appear in the methods of gospel grace.
1.In the spiritual honours it dispenses. When the proud Pharisees were rejected, and Publicans and sinners went into the kingdom of heaven before them, - when the Jews, who followed after the law of righteousness, did not attain it, and the Gentiles, who never thought of it, attained to righteousness (Rom 9:30, Rom 9:31), - when God chose not the wise men after the flesh, not the mighty, or the noble, to preach the gospel, and plant Christianity in the world, but the foolish and weak things of the world, and things that were despised ( Co1 1:26, Co1 1:27) - then he scattered the proud, and put down the mighty, but exalted them of low degree. When the tyranny of the chief priests and elders were brought down, who had long lorded it over God's heritage, and hoped always to do so, and Christ's disciples, a company of poor despised fishermen, by the power they were clothed with, were made to sit on thrones, judging the twelve tribes of Israel, - when the power of the four monarchies was broken, and the kingdom of the Messiah, that stone cut out of the mountain without hands, is made to fill the earth, - then are the proud scattered, and those of low degree exalted.
2.In the spiritual riches it dispenses, Luk 1:53.
(1.)Those who see their need of Christ, and are importunately desirous of righteousness and life in him, he fills with good things, with the best things; he gives liberally to them, and they are abundantly satisfied with the blessings he gives. Those who are weary and heavy-laden shall find rest with Christ, and those who thirst are called to come to him and drink; for they only know how to value his gifts. To the hungry soul every bitter thing is sweet, manna is angels' food; and to the thirsty fair water is honey out of the rock.
(2.)Those who are rich, who are not hungry, who, like Laodicea, think they have need of nothing, are full of themselves and their own righteousness, and think they have a sufficiency in themselves, those he sends away from his door, they are not welcome to him, he sends them empty away, they come full of self, and are sent away empty of Christ. He sends them to the gods whom they served, to their own righteousness and strength which they trusted to.
[3.]It was always expected that the Messiah should be, in a special manner, the strength and glory of his people Israel, and so he is in a peculiar manner (Luk 1:54): He hath helped his servant Israel, antelabeto. He hath taken them by the hand, and helped them up that were fallen and could not help themselves. Those that were sunk under the burdens of a broken covenant of innocency are helped up by the blessings of a renewed covenant of grace. The sending of the Messiah, on whom help was laid for poor sinners, was the greatest kindness that could be done, the greatest help that could be provided for his people Israel, and that which magnifies it is,
First, That it is in remembrance of his mercy, the mercifulness of his nature, the mercy he has in store for his servant Israel. While this blessing was deferred, his people, who waited for it, were often ready to ask, Has God forgotten to be gracious? But now he made it appear that he had not forgotten, but remembered, his mercy. He remembered his former mercy, and repeated that to them in spiritual blessings which he had done formerly to them in temporal favours. He remembered the days of old. Where is he that brought them up out of the sea, out of Egypt? Isa 63:11. He will do the like again, which that was a type of.
Secondly, That it is in performance of his promise. It is a mercy not only designed, but declared (Luk 1:55); it was what he spoke to our fathers, that the Seed of the woman should break the head of the serpent; that God should dwell in the tents of Shem; and particularly to Abraham, that in his seed all the families of the earth shall be blessed, with the best of blessings, with the blessings that are for ever, and to the seed that shall be for ever; that is, his spiritual seed, for his carnal seed were cut off a little after this. Note, What God has spoken he will perform; what he hath spoken to the fathers will be performed to their seed; to their seed's seed, in blessings that shall last for ever.
Lastly, Mary's return to Nazareth (Luk 1:56), after she had continued with Elisabeth about three months, so long as to be fully satisfied concerning herself that she was with child, and to be confirmed therein by her cousin Elisabeth. Some think, though her return is here mentioned before Elisabeth's being delivered, because the evangelist would finish this passage concerning Mary before he proceeded with the story of Elisabeth, yet that Mary staid till her cousin was (as we say) down and up again; that she might attend on her, and be with her in her lying-in, and have her own faith confirmed by the full accomplishment of the promise of God concerning Elisabeth. But most bind themselves to the order of the story as it lies, and think she returned again when Elisabeth was near her time; because she still affected retirement, and therefore would not be there when the birth of this child of promise would draw a great deal of company to the house. Those in whose hearts Christ is formed take more delight than they used to do in sitting alone and keeping silence.
Historical interpretation
Nine Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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(non occ.) For by Israel she means not Israel after the flesh, whom their own title made noble, but the spiritual Israel, which retained the name of faith, straining their eyes to see God by faith.
He hath taken hold of Israel,----not of the Israel according to the flesh, and who prides himself on the bare name, but of him who is so after the Spirit, and according to the true meaning of the appellation;----even such as look unto God, and believe in Him, and obtain through the Son the adoption of sons, according to the Word that was spoken, and the promise made to the prophets and patriarchs of old. It has, however, a true application also to the carnal Israel; for many thousands and ten thousands of them believed. "But He has remembered His mercy as He promised to Abraham:" and has accomplished what He spake unto him, that "in thy seed shall all the tribes of the earth be blessed." For this promise was now in the act of fulfilment by the impending birth of our common Saviour Christ, Who is that seed of Abraham, in Whom the Gentiles are blessed. "For He took on Him the seed of Abraham," according to the Apostle's words: and so fulfilled the promise made unto the fathers.
He has taken hold of Israel—not of the Israel according to the flesh, who prides himself on the bare name, but of him who is so after the Spirit, in accordance with the true meaning of the appellation. The latter comprises those who look to God, believe in him and obtain through the Son the adoption of sons, according to the Word that was spoken and the promise made to the prophets and patriarchs of old. It has, however, a true application also to the carnal Israel, for many thousands and ten thousands of them believed. But he has remembered his mercy as he promised to Abraham and has accomplished what he said to him: that in his seed shall all the tribes of the earth be blessed. This promise was not in the act of fulfillment by the impending birth of our common Savior Christ—who is the seed of Abraham, in whom the Gentiles are blessed. For he took on him the seed of Abraham, according to the apostles' words, and fulfilled the promise made unto the fathers.
That is, obedient and humble; for he who disdains to be made humble, cannot be saved.
But by seed he means not so much those who are begotten in the flesh, as those who have followed the steps of Abraham's faith, to whom the Saviour's coming was promised for evermore.
When blessed Mary was making mention of the memory of the fathers, she properly represented them by naming Abraham in particular. Although many of the fathers and holy ones mystically brought forward testimony of the Lord’s incarnation, it was to Abraham that the hidden mysteries of this same Lord’s incarnation and of our redemption were first clearly predicted. Also, to him it was specifically said, “And in you all the tribes of the earth will be blessed.” None of the faithful doubts that this pertains to the Lord and Savior, who in order to give us an everlasting blessing deigned to come to us from the stock of Abraham. However, “the seed of Abraham” does not refer only to those chosen ones who were brought forth physically from Abraham’s lineage, but also to us.… Having been gathered together to Christ from the nations, we are connected by the fellowship of faith to the fathers, from whom we are far separated by the origin of our fleshly bloodline. We too are the seed and children of Abraham since we are reborn by the sacraments of our Redeemer, who assumed his flesh from the race of Abraham.
As He spoke to our fathers, to Abraham and his seed forever. The seed of Abraham signifies not the carnal, but the spiritual, that is, not only those born of his flesh, but those who follow his footsteps in faith, whether in circumcision or uncircumcision. For he believed when in uncircumcision, and it was counted to him as righteousness. And he received the sign of circumcision as a seal of the same faith, so that he might thus become the father of both peoples through faith, as the Apostle most fully explains to the Romans. Therefore, the coming of the Savior was promised to Abraham and his seed forever, that is, to the children of the promise, to whom it is said: "If you are Christ's, then you are Abraham's seed, heirs according to the promise" (Galatians III). It is fitting that the births of either the Lord or John are foretold by mothers prophesying, that just as sin began with women, so too should good begin with women, and that which perished through the deception of one woman, life might be restored to the world through two women proclaiming in agreement.
(vide etiam Tit. Bost.) It might also be applied to Israel after the flesh, seeing that out of that body multitudes believed. But this He did remembering His mercy, for He hath fulfilled what He promised to Abraham, saying, For in thy seed shall all the nations of the earth be blessed. (Gen. 12:3.) This promise then the mother of God called to mind, saying, As he spake to our father Abraham; (Gen. 17:12.) for it was said to Abraham, I will place my covenant between me and thee, and thy seed after thee, for an eternal covenant, that I shall be thy God, and the God of thy seed after thee.
(ordin.) They also who desire eternal life with their whole soul, as it were hungering after it, shall be filled when Christ shall appear in glory; but they who rejoice in earthly things, shall at the end be sent away emptied of all happiness.
(non occ.) After a general mention of the Divine mercy and holiness, the Virgin changes the subject to the strange and marvellous dispensation of the new incarnation, saying, He hath holpen his servant Israel, &c. as a physician relieves the sick, becoming visible among men, that He might make Israel (i. e. him who sees God) His servant.
(ordin.) For this promise of heritage shall not be narrowed by any limits, but to the very end of time there shall never lack believers, the glory of whose happiness shall be everlasting.
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Summary
Luke 1:55, the concluding line of Mary's Magnificat, profoundly articulates God's unwavering faithfulness to His ancient covenant promises. It asserts that the miraculous events surrounding Jesus's birth are not isolated incidents but the divine fulfillment of the solemn pledges made to Israel's patriarchs, specifically Abraham and his descendants, promises that were intended to endure eternally. This verse serves as a powerful theological anchor, rooting the New Testament narrative firmly within the long history of God's redemptive plan for humanity.
Context
Literary Context
Luke 1:55 serves as the climactic declaration of Mary's Magnificat, a hymn of praise (Luke 1:46-55) uttered in response to Elizabeth's Spirit-filled greeting. Following Elizabeth's affirmation of Mary's blessedness and the child within her (Luke 1:41-45), Mary's song bursts forth, echoing themes and phrases from Old Testament hymns, particularly Hannah's prayer in 1 Samuel 2:1-10. The preceding verses of the Magnificat celebrate God's power in humbling the proud and exalting the humble, His holiness, and His mercy. Verse 55 then grounds these general attributes in the specific historical reality of God's covenant faithfulness, demonstrating that the current miraculous intervention is a direct continuation and culmination of His long-standing commitment to Israel. It transitions from general praise to a specific theological statement about the fulfillment of prophecy.
Historical & Cultural Context
The Jewish people, at the time of Jesus's birth, lived under Roman occupation, longing for the promised Messiah who would deliver them and restore the kingdom of Israel. Central to their identity and hope was the Abrahamic Covenant, first articulated in Genesis 12 and later reaffirmed and expanded in Genesis 15 and Genesis 17. This covenant promised Abraham a great nation, a land, and that through his "seed," all the families of the earth would be blessed. The expectation of a Messiah, a descendant of Abraham and David, was deeply ingrained in Jewish eschatology. Mary, a devout Jewish woman, would have been intimately familiar with these promises, and her song reflects a profound understanding that the child she carried was intrinsically linked to these ancient, foundational covenants, bringing hope to a people who had long awaited God's decisive intervention.
Key Themes
This verse powerfully encapsulates several key themes prevalent in Luke's Gospel and the broader biblical narrative. Firstly, it highlights Divine Faithfulness, underscoring God's unwavering commitment to His word across generations. He is a covenant-keeping God who remembers and fulfills His promises, even when human circumstances seem dire or the wait is long. Secondly, the verse emphasizes the Continuity of God's Redemptive Plan, showing that the advent of Jesus is not an isolated event but the culmination of centuries of divine preparation and promise. It links the new work of salvation directly to the ancient promises made to Abraham, demonstrating a seamless tapestry of redemption. Thirdly, it points to Messianic Fulfillment, subtly foreshadowing that the "seed" mentioned is not merely a collective posterity but ultimately the singular Christ, through whom the blessings of the Abrahamic covenant would extend to all nations, as later expounded in the New Testament (e.g., Galatians 3:16). Finally, the phrase "for ever" speaks to the Eternal Nature of God's Covenant, signifying that God's plan of salvation, rooted in this covenant, is not temporary but extends throughout history and into eternity, finding its ultimate expression and permanence in Jesus Christ.
Exposition and Analysis
Key Word Analysis
This word, meaning "to talk" or "utter words," emphasizes the active, intentional nature of God's communication. It's not a passive thought but a declared promise, a divine utterance that carries authority and commitment. The use of this term highlights God's personal engagement in establishing and maintaining His covenant with humanity.
While literally meaning "something sown" or "offspring," in this context, "seed" refers to Abraham's descendants. The term is crucial because it can refer to a collective posterity or, in a singular sense, to a specific individual. The New Testament writers, particularly Paul, leverage this linguistic flexibility to argue that the ultimate "seed" of Abraham, through whom all nations would be blessed, is Jesus Christ (cf. Galatians 3:16), thus connecting the ancient promise directly to the person of the Messiah.
This phrase combines the preposition eis ("to" or "into") with aiṓn ("an age," "perpetuity," or "the world"). Together, they convey the idea of unending duration, eternity, or extending throughout all ages. It underscores the enduring, immutable nature of God's promises and covenant, signifying that His faithfulness is not time-bound but eternal, transcending generations and historical periods.
Verse Breakdown
"As he spake to our fathers"
This clause establishes the historical and theological continuity of God's actions. Mary recognizes that the miraculous events unfolding are not new or arbitrary but are consistent with God's character and His past dealings with His people. The "fathers" refers to the revered ancestors of Israel, particularly the patriarchs, indicating a long-standing divine commitment.
"to Abraham"
This specific mention pinpoints the foundational covenant with Abraham as the primary reference point. It highlights the pivotal role of Abraham in God's redemptive plan and affirms that the current divine intervention is a direct fulfillment of the promises made to him, particularly those concerning a great nation and universal blessing.
"and to his seed"
This expands the scope of the promise beyond Abraham himself to his descendants. It acknowledges the generational aspect of the covenant, which was passed down through Isaac and Jacob, forming the nation of Israel. The ambiguity of "seed" (singular or plural) sets the stage for the New Testament's Christological interpretation.
"for ever"
This concluding phrase emphasizes the eternal and unchanging nature of God's covenant and His faithfulness. It signifies that God's promises are not temporary or conditional upon human performance but are rooted in His immutable character, extending through all time and finding their ultimate, everlasting fulfillment in Christ.
Literary Devices
Luke 1:55 employs several significant literary devices. Allusion is paramount, as the entire verse functions as a direct reference to the Abrahamic Covenant found in the Old Testament, grounding Mary's contemporary experience in the ancient history of God's faithfulness. This allusion serves to legitimize the miraculous birth of Jesus as part of God's long-established plan, rather than an isolated event. Furthermore, the verse uses Affirmation, as Mary's song, particularly this line, serves to affirm God's character as a covenant-keeping God. It is a confident declaration of His reliability and steadfast love. Finally, the verse acts as a Culmination within the Magnificat itself, drawing together the themes of God's mercy and power (expressed in earlier verses) and focusing them on the specific fulfillment of His historical promises, providing a theological anchor for the entire hymn and the unfolding narrative of salvation.
Theological and Thematic Connections
Luke 1:55 is a profound theological statement, asserting the unwavering faithfulness of God to His covenant promises. It underscores that the incarnation of Jesus is not a novel divine initiative but the climactic fulfillment of a redemptive plan conceived in eternity and progressively revealed through the ages, particularly through the Abrahamic covenant. This verse bridges the Old and New Testaments, demonstrating that the God of Abraham, Isaac, and Jacob is the same God who is now bringing salvation through the Messiah. It reassures believers that God's character is immutable, His word trustworthy, and His purposes will ultimately prevail, providing a foundation for hope and trust in His ongoing work in the world and in individual lives.
Reflection and Application
Luke 1:55 offers a powerful anchor for our faith in a world often characterized by broken promises and fleeting commitments. Mary's profound declaration reminds us that the God we worship is utterly faithful, a God whose word is as good as done. This truth should inspire deep trust, especially when we face seasons of waiting, uncertainty, or doubt. Just as God remembered His covenant with Abraham across millennia and fulfilled it in Christ, He will remember and fulfill every promise He has made to us, whether it's His promise to be with us always, to work all things for our good, or to complete the good work He began in us. This verse invites us to rest in the steadfastness of God's character, knowing that our hope is not built on shifting sand but on the eternal rock of His unchanging faithfulness. It calls us to reflect on our own lives: Where do we need to trust God's promises more deeply? How does understanding His historical faithfulness strengthen our present hope?
Questions for Reflection
FAQ
What is the significance of "Abraham, and to his seed for ever" in Mary's song?
This phrase is profoundly significant because it directly connects the miraculous birth of Jesus to the ancient and foundational Abrahamic Covenant. By mentioning Abraham and his "seed for ever," Mary is declaring that Jesus's arrival is the ultimate fulfillment of God's promises made centuries earlier. It underscores God's unwavering faithfulness across generations and highlights that Jesus is the long-awaited heir through whom all the blessings of that covenant would flow, not just to Israel but to all nations. It roots the New Testament story firmly in the Old Testament's prophetic history.
Christ-Centered Fulfillment
Luke 1:55, with its declaration of God's eternal faithfulness to Abraham and his "seed," finds its ultimate and most profound fulfillment in Jesus Christ. While "seed" (Greek: spérma) could refer to Abraham's numerous physical descendants, the New Testament, particularly through the apostle Paul, clarifies that the promise ultimately points to a singular "Seed" – Jesus. As Paul powerfully states in Galatians 3:16, "He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ." Jesus is the singular, promised descendant through whom the blessings of the Abrahamic covenant are extended to all humanity. Through His atoning work on the cross, Jesus becomes the means by which both Jews and Gentiles who believe are brought into the family of God, becoming spiritual descendants of Abraham by faith (Galatians 3:29). Thus, Mary's prophetic insight in Luke 1:55 anticipates the universal scope of salvation found in Christ, who perfectly embodies God's eternal faithfulness and brings the ancient promises to their glorious, everlasting "Amen" (2 Corinthians 1:20).