Changes

It is interesting that Mary was not an unwilling or passive instrument in the hand of God like Balaam in the Old Testament, or Saul in the Old Testament. The Spirit uses natural will, her natural knowledge her imagination, her emotions all of her life, just as he used the Psalmist and the Prophets in the same way in times past. For one thing, this Magnificat shows the wonderful knowledge that Mary as a teenage girl would have of the scriptures. Because if we look at it carefully, it is just steeped with Old Testament phraseology. In fact there are four direct quotations from the Old Testament, primarily from the Psalms. The whole song breaths the atmosphere and echoes the language of the Old Testament. Someone who has looked at it carefully and has noticed of the 102 words of the Greek New Testament making up this song, 61 that is 60 percent is borrowed phrases from the Old Testament. Apparently, she had hidden God’s word in her heart as a child, and the spirit uses this. In fact, there are quotations from all three parts of the Old Testament. The Law, the Prophets, and the Writings. And we can clearly associate this with some other Magnificats in Scripture.

This hymn can be read as a victory song of the human spirit. It is a marvelous utterance that comes forth out of the mouth of Mary. We looked at some of the background features of that in the last chapter. Giving the hymn a brief treatment—it is composed of four stanzas; each of the stanzas have four lines apiece, except for the third one which is the climax and that has six lines; so its four lines, four lines, six lines, and then back to four lines.

If anyone were going to preach on this, they might talk about the first stanza versus 46-48 as signifying the delight of God’s handmaiden—"My soul doeth magnify the Lord.” Of course the word ‘magnify’ means to enlarge. Not that we enlarge the Lord, but we enlarge our perception of Him. When Mary talks about soul and spirit, I think she is using these terms in a non-technical way. They are used as basically synonymous terms in this context. I don’t know if most of people are tricotomists or dichotomists or believers that men and women are unities; but however we divide personhood up, I think she is using it in a very non-technical way in this instance. She talks about the fact that God had regarded her low estate, or her low degree, which probably is referring to her external condition rather than referring to her humility of mind, because that would make her boastful of her humility. But we know that her family was very poor; she ranked least in her father’s house—she may even have been an outcast, we don’t know. But it is interesting that she refers to herself as God’s handmaiden. The word ‘handmaiden’ there at (Lk 1:48) is from the Greek δούλη (doulē) meaning ‘slave.’ So it is God’s female slave (not mother of God)—one who is a servant of the Lord. Notice how Mary is saluted by Elizabeth as “blessed”—not above women—but blessed among women. Therefore, she is to be honored, she is to be congratulated, but she is not to be worshipped. So that is the delight of God’s handmaiden.

Then we have in the second stanza, the display of God’s attributes. She mentions in verse 49, “For he that is mighty hath done to me great things; and holy is his name” (KJV). And so she extols three attributes of the nature of God. Talking about his might or power, talking about his holiness and talking about his unmerited mercy—the display of God’s attributes. Then verses 51-53 is the third stanza it is the disclosure of God’s triumph, where prophetically she looks forward to the triumphs that will be effected by Messiah’s work. The principles that she expresses are timeless; they will be consummated in a future age, but which even now are meant to be implemented as the purpose of God. Notice also some of the antithesis, or contrasts that she makes. For example she says, “He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things; and the rich he hath sent empty away” (Lk 1:51-53, KJV). Notice there is a moral contrast there between the proud and the humble. Secondly, there is a social contrast between the high and mighty, in contrast to those of low degree. The third contrast is economic; the change between the rich and those who are hungry and poor. What she seems to be doing is to say the Gospel developed around Jesus Christ is going to bring about revolution. An economic revolution; a social revolution; a moral revolution, because of the advent of her son and because of the impact of his life upon the world.

Then the last verses, 54-55 are a declaration of God’s faithfulness. “He hath holpen his servant Israel, in remembrance of his mercy; As he spake to our fathers, to Abraham, and to his seed for ever.” He has helped his servant Israel in remembrance of his mercy as he spoke to his fathers Abraham and to his posterity forever. Again we can’t help but marvel at how a simple Jewish maiden would know so much theology and was able to, under the inspiration of the Spirit, utter forth this marvelous declaration. Clearly those versus are intimating the revolution which Christ brings to this earth.

SLTJ:Ch 16