Luke 1:46
Verse
Context
Sermons
Julian of Norwich
Robert E. Webber
Richard E. Bieber
Ernest O'NeillSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And Mary said - Two copies of the Itala, and some books mentioned by Origen, give this song to Elisabeth. It is a counterpart of the song of Hannah, as related in Sa1 2:1-10. This is allowed by many to be the first piece of poetry in the New Testament; but the address of the angel to Zacharias, Luk 1:13-17, is delivered in the same way; so is that to the virgin, Luk 1:30-33, and so also is Elisabeth's answer to Mary, Luk 1:42-45. All these portions are easily reducible to the hemistich form in which the Hebrew poetry of the Old Testament is found in many MSS., and in which Dr. Kennicott has arranged the Psalms, and other poetical parts of the Sacred Writings. See his Hebrew Bible. My soul doth magnify the Lord - The verb μεγαλυνειν, Kypke has proved, signifies to celebrate with words, to extol with praises. This is the only way in which God can be magnified, or made great; for, strictly speaking, nothing can be added to God, for he is infinite and eternal; therefore the way to magnify him is to show forth and celebrate those acts in which he has manifested his greatness.
Jamieson-Fausset-Brown Bible Commentary
A magnificent canticle, in which the strain of Hannah's ancient song, in like circumstances, is caught up, and just slightly modified and sublimed. Is it unnatural to suppose that the spirit of the blessed Virgin had been drawn beforehand into mysterious sympathy with the ideas and the tone of this hymn, so that when the life and fire of inspiration penetrated her whole soul it spontaneously swept the chorus of this song, enriching the Hymnal of the Church with that spirit-stirring canticle which has resounded ever since from its temple walls? In both songs, those holy women, filled with wonder to behold "the proud, the mighty, the rich," passed by, and, in their persons the lowliest chosen to usher in the greatest events, sing of this as no capricious movement, but a great law of the kingdom of God, by which He delights to "put down the mighty from their seats and exalt them of low degree." In both songs the strain dies away on CHRIST; in Hannah's under the name of "Jehovah's King"--to whom, through all His line, from David onwards to Himself, He will "give strength"; His "Anointed," whose horn He will exalt (Sa1 2:10); in the Virgin's song, it is as the "Help" promised to Israel by all the prophets. My soul . . . my spirit--"all that is within me" (Psa 103:1).
John Gill Bible Commentary
And Mary said, my soul doth magnify the Lord. Either Jehovah, the Father, or the Son; who, as he was David's Lord, according to his divine nature, though his son after the flesh, was, in the same sense, Mary's Lord, as well as her son: and by "magnifying" him is meant, not making him great, for he cannot be made greater than he is; but ascribing greatness to him, even all the perfections of the Deity, and praising him on account of them; and also declaring and speaking well of his many and mighty works of power, goodness, grace, and mercy, and giving him the glory of them: this Mary did, not in lip and word only, but with her whole heart and, soul, and with all the powers and faculties of it; being filled with the Holy Ghost, and under a more than ordinary influence of his, as her cousin Elisabeth was: and it is to be observed, that she all along speaks in the prophetic style, of things, as if they were done, which were doing, or would shortly be done. And Mary said, my soul doth magnify the Lord. Either Jehovah, the Father, or the Son; who, as he was David's Lord, according to his divine nature, though his son after the flesh, was, in the same sense, Mary's Lord, as well as her son: and by "magnifying" him is meant, not making him great, for he cannot be made greater than he is; but ascribing greatness to him, even all the perfections of the Deity, and praising him on account of them; and also declaring and speaking well of his many and mighty works of power, goodness, grace, and mercy, and giving him the glory of them: this Mary did, not in lip and word only, but with her whole heart and, soul, and with all the powers and faculties of it; being filled with the Holy Ghost, and under a more than ordinary influence of his, as her cousin Elisabeth was: and it is to be observed, that she all along speaks in the prophetic style, of things, as if they were done, which were doing, or would shortly be done. Luke 1:47 luk 1:47 luk 1:47 luk 1:47And my spirit hath rejoiced in God my Saviour. Which also, may be understood, either of God the Father, who was her Saviour, both as the God of nature and providence; so the Persic version renders it, "in God that gives me life"; and who had supported, maintained, and preserved her life; and as the God of grace, who has contrived the scheme of salvation, fixed upon, and appointed Christ to be the Saviour; and who saves by him, and therefore is sometimes said to be our Saviour. Tit 3:4 or of Christ, the Son of God, who being truly and properly God, was fit to be a Saviour; and is a very suitable, able, and willing one; and which is the great encouragement to sensible sinners, to look up to him, and be saved; and lays a solid foundation for rejoicing in him, since what he did as man, had hereby an infinite virtue and efficacy put into it, as was put into his blood, sacrifice, and righteousness; whereby the purposes designed were answered by them; and since he must be able to keep their immortal souls, which they commit unto him, and must have an interest with his Father, as their advocate, and a fulness, to supply all their wants: the consideration of Christ, by Mary, as God her Saviour, as having an interest in him, as a Saviour, and this her Saviour, God, gave her greater joy, than being the mother of him as man; and this her joy was not carnal, nor merely external, but inward and spiritual: it was a joy in her own spirit, and was excited there by the holy Spirit of God.
Tyndale Open Study Notes
1:46-55 Mary’s song is the first of three songs of praise in the birth narrative. It is called the Magnificat (“magnifies”), from the first word in the Latin translation. The song has many parallels to Hannah’s prayer in 1 Sam 2:1-10. The fact that God cares for the oppressed and reverses their fortunes is a common theme throughout Luke’s Gospel. The coming of God’s Kingdom brings salvation to rejected and outcast people.
Luke 1:46
Mary’s Song
45Blessed is she who has believed that the Lord’s word to her will be fulfilled.” 46Then Mary said: “My soul magnifies the Lord,47and my spirit rejoices in God my Savior!
- Scripture
- Sermons
- Commentary
Suddenly the Trinity Filled My Heart With Utmost Joy
By Julian of Norwich0MAT 27:29LUK 1:38LUK 1:46EPH 6:101JN 5:7REV 21:4Julian of Norwich shares a profound vision where she sees the red blood trickling down from under the Garland, symbolizing the Passion of Christ, who suffered for all. She experiences immense joy as the Trinity fills her heart, giving her a glimpse of the eternal joy in heaven. Julian is astonished by the humility of God towards sinful creatures and finds strength in the blessed Passion against all temptations. She also sees the blessed Virgin Mary in a vision, marveling at her wisdom and truth in humbly accepting her role in God's plan.
The Way of Suffering: Revisiting the Stations of the Cross
By Robert E. Webber0ISA 53:1MAT 11:28LUK 1:46LUK 23:26LUK 23:32LUK 23:44LUK 23:50JHN 19:1PHP 2:5Robert E. Webber preaches on the traditional devotional practice of the Stations of the Cross, where believers meditate on the final events of Jesus' earthly life from Pilate's house to Calvary. This practice involves moving from one station to another, each station marked by Scripture readings, prayers, and hymns, symbolizing the journey of Jesus to the cross. The service offers a contemporary liturgical way to engage in this devotional tradition, either as a Good Friday service or throughout Lent, connecting each station to a preaching series.
Samuel Grew Up "In Favour Both With the Lord and With Men"
By Zac Poonen01SA 1:111SA 2:261SA 2:301SA 3:101SA 3:18LUK 1:46Zac Poonen preaches on the powerful story of Hannah's prayer for a child, highlighting her selfless vow to dedicate her son to the Lord, shifting the focus from her need to God's need. Through Hannah's example, we learn the importance of honoring our commitments to God and raising children in the fear of the Lord. The contrast between Samuel's godly upbringing and Eli's failure to discipline his immoral sons serves as a lesson on the impact of godly parenting. Samuel's attentive listening to God's voice and his boldness in delivering God's message to Eli demonstrate the importance of being alert and obedient to God's leading.
The Functions of the Spirit, the Soul, and the Body
By Watchman Nee0SoulBodySpiritLUK 1:46Watchman Nee explores the intricate relationship between the spirit, soul, and body, emphasizing that the soul serves as a medium through which the spirit communicates with the body. He explains that the spirit is the God-consciousness, the soul is the self-consciousness, and the body is the world-consciousness, each playing a vital role in human existence. The soul, being the personality of man, must yield to the spirit for true spiritual governance, while the body acts as a servant to the soul's commands. Nee highlights that the spirit provides knowledge and understanding, which the mind alone cannot achieve, and that the soul's condition can affect one's relationship with God. Ultimately, the sermon underscores the importance of allowing the spirit to rule over the soul and body for a harmonious life in alignment with God's will.
Identity
By Richard E. Bieber0PSA 138:6PSA 147:6ISA 53:2MAT 23:12LUK 1:46ROM 12:11CO 1:27PHP 2:3JAS 4:10Richard E. Bieber preaches on the importance of fulfilling our purpose by magnifying God with our soul, body, and spirit, as exemplified by Mary's humble yet powerful declaration in The Magnificat. He emphasizes that our true worth and identity come from God, not from worldly achievements or recognition. Through Mary's example, we learn that God uses those of low estate to accomplish great things and bring about His redemptive purposes on earth.
Deduction or Induction?
By Ernest O'Neill0PRO 20:27MRK 2:8LUK 1:46JHN 14:261CO 2:11Ernest O'Neill discusses the concept of scientific thinking and the debate between inductive and deductive logic. He explores the idea that intuition, described in the Bible as a function of the human spirit conscious of the Creator, plays a significant role in human thought processes. O'Neill delves into biblical references that highlight the ability of our spirits to perceive things beyond the capabilities of our minds, emphasizing the importance of intuition in understanding deeper truths.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
And Mary said - Two copies of the Itala, and some books mentioned by Origen, give this song to Elisabeth. It is a counterpart of the song of Hannah, as related in Sa1 2:1-10. This is allowed by many to be the first piece of poetry in the New Testament; but the address of the angel to Zacharias, Luk 1:13-17, is delivered in the same way; so is that to the virgin, Luk 1:30-33, and so also is Elisabeth's answer to Mary, Luk 1:42-45. All these portions are easily reducible to the hemistich form in which the Hebrew poetry of the Old Testament is found in many MSS., and in which Dr. Kennicott has arranged the Psalms, and other poetical parts of the Sacred Writings. See his Hebrew Bible. My soul doth magnify the Lord - The verb μεγαλυνειν, Kypke has proved, signifies to celebrate with words, to extol with praises. This is the only way in which God can be magnified, or made great; for, strictly speaking, nothing can be added to God, for he is infinite and eternal; therefore the way to magnify him is to show forth and celebrate those acts in which he has manifested his greatness.
Jamieson-Fausset-Brown Bible Commentary
A magnificent canticle, in which the strain of Hannah's ancient song, in like circumstances, is caught up, and just slightly modified and sublimed. Is it unnatural to suppose that the spirit of the blessed Virgin had been drawn beforehand into mysterious sympathy with the ideas and the tone of this hymn, so that when the life and fire of inspiration penetrated her whole soul it spontaneously swept the chorus of this song, enriching the Hymnal of the Church with that spirit-stirring canticle which has resounded ever since from its temple walls? In both songs, those holy women, filled with wonder to behold "the proud, the mighty, the rich," passed by, and, in their persons the lowliest chosen to usher in the greatest events, sing of this as no capricious movement, but a great law of the kingdom of God, by which He delights to "put down the mighty from their seats and exalt them of low degree." In both songs the strain dies away on CHRIST; in Hannah's under the name of "Jehovah's King"--to whom, through all His line, from David onwards to Himself, He will "give strength"; His "Anointed," whose horn He will exalt (Sa1 2:10); in the Virgin's song, it is as the "Help" promised to Israel by all the prophets. My soul . . . my spirit--"all that is within me" (Psa 103:1).
John Gill Bible Commentary
And Mary said, my soul doth magnify the Lord. Either Jehovah, the Father, or the Son; who, as he was David's Lord, according to his divine nature, though his son after the flesh, was, in the same sense, Mary's Lord, as well as her son: and by "magnifying" him is meant, not making him great, for he cannot be made greater than he is; but ascribing greatness to him, even all the perfections of the Deity, and praising him on account of them; and also declaring and speaking well of his many and mighty works of power, goodness, grace, and mercy, and giving him the glory of them: this Mary did, not in lip and word only, but with her whole heart and, soul, and with all the powers and faculties of it; being filled with the Holy Ghost, and under a more than ordinary influence of his, as her cousin Elisabeth was: and it is to be observed, that she all along speaks in the prophetic style, of things, as if they were done, which were doing, or would shortly be done. And Mary said, my soul doth magnify the Lord. Either Jehovah, the Father, or the Son; who, as he was David's Lord, according to his divine nature, though his son after the flesh, was, in the same sense, Mary's Lord, as well as her son: and by "magnifying" him is meant, not making him great, for he cannot be made greater than he is; but ascribing greatness to him, even all the perfections of the Deity, and praising him on account of them; and also declaring and speaking well of his many and mighty works of power, goodness, grace, and mercy, and giving him the glory of them: this Mary did, not in lip and word only, but with her whole heart and, soul, and with all the powers and faculties of it; being filled with the Holy Ghost, and under a more than ordinary influence of his, as her cousin Elisabeth was: and it is to be observed, that she all along speaks in the prophetic style, of things, as if they were done, which were doing, or would shortly be done. Luke 1:47 luk 1:47 luk 1:47 luk 1:47And my spirit hath rejoiced in God my Saviour. Which also, may be understood, either of God the Father, who was her Saviour, both as the God of nature and providence; so the Persic version renders it, "in God that gives me life"; and who had supported, maintained, and preserved her life; and as the God of grace, who has contrived the scheme of salvation, fixed upon, and appointed Christ to be the Saviour; and who saves by him, and therefore is sometimes said to be our Saviour. Tit 3:4 or of Christ, the Son of God, who being truly and properly God, was fit to be a Saviour; and is a very suitable, able, and willing one; and which is the great encouragement to sensible sinners, to look up to him, and be saved; and lays a solid foundation for rejoicing in him, since what he did as man, had hereby an infinite virtue and efficacy put into it, as was put into his blood, sacrifice, and righteousness; whereby the purposes designed were answered by them; and since he must be able to keep their immortal souls, which they commit unto him, and must have an interest with his Father, as their advocate, and a fulness, to supply all their wants: the consideration of Christ, by Mary, as God her Saviour, as having an interest in him, as a Saviour, and this her Saviour, God, gave her greater joy, than being the mother of him as man; and this her joy was not carnal, nor merely external, but inward and spiritual: it was a joy in her own spirit, and was excited there by the holy Spirit of God.
Tyndale Open Study Notes
1:46-55 Mary’s song is the first of three songs of praise in the birth narrative. It is called the Magnificat (“magnifies”), from the first word in the Latin translation. The song has many parallels to Hannah’s prayer in 1 Sam 2:1-10. The fact that God cares for the oppressed and reverses their fortunes is a common theme throughout Luke’s Gospel. The coming of God’s Kingdom brings salvation to rejected and outcast people.