Chapter 3 The "Magnificat." Ch. 1 39-56

39 And Mary arose in these days and went into the hill country with haste, into a city of Judah; 40 and entered into the house of Zacharias and saluted Elisabeth. 41 And it came to pass, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Spirit; 42 and she lifted up her voice with a loud cry, and said, Blessed art thou among women, and blessed is the fruit of thy womb. 43 And whence is this to me, that the mother of my Lord should come unto me?

44 For behold, when the voice of thy salutation came into mine ears, the babe leaped in my womb for joy. 45 And blessed is she that believeth; for there shall be a fulfilment of the things which have been spoken to her from the Lord. 46 And Mary said, My soul doth magnify the Lord,

47 And my spirit hath rejoiced in God my Saviour.

48 For he hath looked upon the low estate of his handmaid:

For behold, from henceforth all generations shall call me blessed.

49 For he that is mighty hath done to me great things;

And holy is his name.

50 And his mercy is unto generations and generations

On them that fear him.

51 He hath showed strength with his arm;

He hath scattered the proud in the imagination of their heart.

52 He hath put down princes from their thrones,

And hath exalted them of low degree.

53 The hungry he hath filled with good things;

And the rich he hath sent empty away.

54 He hath given help to Israel his servant,

That he might remember mercy

55 (As he spake unto our fathers)

Toward Abraham and his seed for ever.

56 And Mary abode with her about three months, and returned unto her house.

The Magnificat, the lovely lyric which comes from the lips of Mary, has been sung during many centuries as one of the chief canticles of the Christian Church. Its occasion was a visit paid to her kinswoman, Elisabeth, by Mary shortly after she had received the promise of the birth of a son. Elisabeth on hearing the salutation of Mary [pg 026] addressed her in high spiritual ecstasy, declaring her supremely blessed among women because of the Son to be born, and wondering at her own honor in being thus visited by the mother of her Lord, by which phrase she means the mother of the Messiah; it is to be noted that the Bible does not contain the phrase "Mother of God." Elisabeth congratulated Mary upon her faith and assured her that the promise upon which Mary relied was certain to be fulfilled.

The name of the song which Mary then sang, the Magnificat, has come from the first line in its Latin form, Magnificat anima mea Dominum. The model is that of the ancient hymn sung by Hannah when her heart, like that of Mary, was rejoicing in the promised gift of a son. The verses form a perfect mosaic of Old Testament quotations. The hymn was not addressed to Elisabeth or to the Lord; it is rather a meditation upon the mercy and grace of God.

According to the common division the song is composed of four stanzas of four lines each, except the third stanza which contains six lines. The general movement of thought seems to be from the goodness of God to Mary as an individual, to his consequent kindness to Israel as a nation.

The first stanza, or strophe, vs. 46-48, illustrates, as do those which follow, one of the chief features of Hebrew poetry, namely, the expression, in successive lines, of thoughts which are parallel or closely related. In her "soul" or "spirit" or innermost being, Mary praises or magnifies the Lord and rejoices in him as her Saviour. This salvation is not only for her people, but particularly for herself; it is not only political but also spiritual. It is to be wrought out by the gift God is granting to Mary. He has chosen her, an obscure village maiden betrothed to a poor carpenter, and has bestowed upon her such honor that all future generations will call her "blessed." While realizing the honor she dwells most upon her unworthiness while recognizing what it may cost her, she declares her submission as a true "bondmaid" or slave of the Lord. Humility and faith could hardly be more sublime.

[pg 027] The second stanza, vs. 49, 50, centers the thought upon the character of God as revealed in his gracious gift. His power, his holiness, his mercy are praised. In his goodness to Mary he had shown his divine power, yet in accordance with the moral perfection of his revealed nature and in order to bring blessings to countless generations who would trust and reverence him.

In the third stanza, vs. 51-53, is an illustration of another feature of Hebrew poetry; not only is there striking parallelism, but here past tenses are used to describe future events; the results of the coming of the Messiah are stated as though already achieved. In contrast with the blessedness of those that fear the Lord, "the proud," the rebellious, and unbelieving are pictured as "scattered" like the hosts of a defeated army; the oppressed are exalted while tyrants are dethroned; the hungry are filled and the rich are sent away "empty." These results are to be regarded as spiritual as well as physical. Such reversals are certain to occur where Christ is accepted and those who receive blessings from him are the humble who are conscious of their need.

The last strophe, vs. 54, 55, emphasizes the faithfulness of God to his ancient promises which Mary sees fulfilled in the birth of her Son. In this saving help given to Israel, God is showing that he has not forgotten the mercy "toward Abraham and his seed" promised to the "fathers" of old. Only in Christ Jesus can be realized all the promises to Israel, all the hopes of the ages.

D. The Birth of John, and the "Benedictus." Ch. 1:57-80

57 Now Elisabeth's time was fulfilled that she should be delivered; and she brought forth a son. 58 And her neighbors and her kinsfolk heard that the Lord had magnified his mercy towards her; and they rejoiced with her. 59 And it came to pass on the eighth day, that they came to circumcise the child; and they would have called him Zacharias, after the name of his father. 60 And his mother answered and said, Not so; but he shall be called John. 61 And they said unto her, There is none of thy kindred that is called by this name. 62 And they made signs to his father, what he would have him called. 63 And he asked for a writing tablet, and [pg 028] wrote, saying, His name is John. And they marvelled all. 64 And his mouth was opened immediately, and his tongue loosed, and he spake, blessing God. 65 And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Jud?a. 66 And all that heard them laid them up in their heart, saying, What then shall this child be? For the hand of the Lord was with him.

67 And his father Zacharias was filled with the Holy Spirit, and prophesied, saying, 68 Blessed be the Lord, the God of Israel;

For he hath visited and wrought redemption for his people,

69 And hath raised up a horn of salvation for us

In the house of his servant David

70 (As he spake by the mouth of his holy prophets that have been from of old),

71 Salvation from our enemies, and from the hand of all that hate us;

72 To show mercy towards our fathers,

And to remember his holy covenant;

73 The oath which he sware unto Abraham our father,

74 To grant unto us that we being delivered out of the hand of our enemies

Should serve him without fear,

75 In holiness and righteousness before him all our days.

76 Yea and thou, child, shalt be called the prophet of the Most High:

For thou shalt go before the face of the Lord to make ready his ways;

77 To give knowledge of salvation unto his people

In the remission of their sins,

78 Because of the tender mercy of our God,

Whereby the dayspring from on high shall visit us,

79 To shine upon them that sit in darkness and the shadow of death;

To guide our feet into the way of peace.

80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel.

When the aged priest, Zacharias, had received from an angel the promise that he was to be given a son who would be called John and who would be the herald of Christ, and when he had asked for a sign to attest the truth of the prediction, he was smitten with dumbness as a rebuke for his [pg 029] unbelief and as a stimulus for his faith. Even when at last the promise was fulfilled, the sign was not removed and he was not able to speak until he had given a written expression of his confidence in God. This interesting incident occurred on the eighth day after the birth of John, when in the presence of their rejoicing friends the parents were about to name the child. Many supposed that the name of the father would be selected. The mother, however, intimated that the name might be "John." When Zacharias, the father, was consulted, "he asked for a writing tablet, and wrote, ... His name is John." There was no hesitation, no uncertainty, no question in his mind, for this name had been predicted by the angel, and Zacharias showed by his decision and firmness that he believed absolutely in the fulfillment of all that the angel had promised concerning the career of the son who was to be regarded by his fellow men as a gift of divine grace and a prophet of divine appointment. It usually happens that a public confession of faith results in new joy and in wider testimony. It was surely so in the case of Zacharias: "His mouth was opened immediately, ... and he spake, blessing God." His thanksgiving was voiced in a hymn which, for hundreds of years, has been sung daily in Christian worship. It is indeed a Christian hymn and a hymn of the nativity; for while its occasion was the birth of John, only one stanza refers to that event; the whole burden of the thanksgiving refers to the approaching birth of Jesus and to the salvation which he is to bring.

This hymn is named the Benedictus from the first word in the Latin version. It is an ecstatic expression of gratitude to God for his boundless goodness. The poem possibly may be divided into five stanzas of four lines each; but there is a definite pause after the third of these stanzas when the thought turns from the work of Christ to the specific mission of John.

The first strophe, vs. 68, 69, speaks of the redemption of Israel as already accomplished in the gift of the Christ who is about to be born and who is described as "a horn of salvation," that is, a manifestation of saving power. He is to appear as a son and heir of David the king.

[pg 030] The second stanza, or strophe, vs. 70-72, indicates that the salvation from all enemies is in fulfillment of the promises made through the prophets and cherished by the ancient fathers and embodied in the holy covenant made with Israel of old.

The third stanza, vs. 73-75, describes the nature of this salvation which was assured by the oath to Abraham; it is to be such a deliverance from political oppression as to make possible for Israel a true, priestly service of God, as a nation holy and righteous before him.

In the fourth stanza, vs. 76, 77, the singer turns to address his own son whose birth has given occasion to the song. He declares that John is to be recognized as a prophet of God whose divine mission will be to announce and to define the promised salvation as in its essence not a political but a spiritual redemption consisting in the remission of sin. John was not to be a revolutionist but a reformer. He was to call a nation to repentance that those who obeyed his message might be ready to receive the salvation of Christ.

This mission of John is linked with that of Christ as the description of the latter reaches its climax in the closing strophe. Vs. 78, 79. The source of all the blessings Christ will bring is found in "the tender mercy of our God;" the essence is a visitation of "the dayspring from on high," when the Sun of righteousness arises upon the helpless, terrified wanderers of the night who are seated "in darkness and the shadow of death;" the result will be "to guide our feet into the way of peace."

Such is the hymn of Zacharias, a hymn of faith, of hope, of gratitude, a song of the salvation provided by the love of God in Jesus Christ our Lord.

E. The Birth of Jesus. Ch. 2:1-20

1 Now it came to pass in those days, there went out a decree from C?sar Augustus, that all the world should be enrolled. 2 This was the first enrolment made when Quirinius was governor of Syria. 3 And all went to enrol themselves, every one to his own city. 4 And Joseph also went up from Galilee, out of the city of Nazareth, into Jud?a, to the city [pg 031] of David, which is called Bethlehem, because he was of the house and family of David; 5 to enrol himself with Mary, who was betrothed to him, being great with child. 6 And it came to pass, while they were there, the days were fulfilled that she should be delivered. 7 And she brought forth her firstborn son; and she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn.

8 And there were shepherds in the same country abiding in the field, and keeping watch by night over their flock. 9 And an angel of the Lord stood by them, and the glory of the Lord shone round about them: and they were sore afraid. 10 And the angel said unto them, Be not afraid; for behold, I bring you good tidings of great joy which shall be to all the people: 11 for there is born to you this day in the city of David a Saviour, who is Christ the Lord. 12 And this is the sign unto you: Ye shall find a babe wrapped in swaddling clothes, and lying in a manger. 13 And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, 14 Glory to God in the highest,

And on earth peace among men in whom he is well pleased.

15 And it came to pass, when the angels went away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing that is come to pass, which the Lord hath made known unto us. 16 And they came with haste, and found both Mary and Joseph, and the babe lying in the manger. 17 And when they saw it, they made known concerning the saying which was spoken to them about this child. 18 And all that heard it wondered at the things which were spoken unto them by the shepherds. 19 But Mary kept all these sayings, pondering them in her heart. 20 And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, even as it was spoken unto them.

The story of the birth of Jesus as related by Matthew is in striking contrast with that of Luke. Matthew depicts Jesus as a King and at his birth the reigning Herod trembles on his throne and the Magi adore him, offering regal gifts. Luke represents Jesus as the ideal Man, and the story is full of human interest. It describes two obscure peasants journeying from their northern home in Nazareth to Bethlehem and there, excluded from the inn, placing in [pg 032] a manger their newborn babe, while the first to visit them are humble shepherds from the neighboring plain. Human interests, however, are not merely earthly interests; the story is vocal with heavenly melodies and inwoven with messages of divine meaning and grace.

Only the most recent scholarship has vindicated the historic accuracy of Luke in connecting the event with the decree of Augustus and with the enrollment under Quirinius. However, these facts are mentioned by Luke not so much to fix the date of the birth of Christ as to explain how this occurred in Bethlehem when the home of his parents was in Nazareth. Only a legal necessity would have made them willing to take such a journey at such a time, but thus it appears that the emperor of the world was concerned unconsciously in the fulfillment of divine prophecy concerning the Saviour of the world. According to the imperial decree, Joseph left Nazareth and with Mary, to whom according to Matthew he was not only "betrothed" but married, journeyed to Bethlehem, five miles south of Jerusalem, to be enrolled in his ancestral city. There is born their promised Son. Their exclusion from the inn was not due to any lack of hospitality; much less did it express hostility to Jesus; it was due simply to the crowded condition of the town. However, it is suggestive of the obscurity and discomfort and poverty of Joseph and Mary.

In view of his evident appreciation of the supreme importance of the birth of Jesus, the account of Luke is almost startling in its brevity and simplicity. However, with consummate art, after his own short statement of fact, he allows divine messengers to give the interpretation and to express the significance of the event. These messengers were angels. They appeared to a group of shepherds who were "abiding in the field, and keeping watch by night over their flock." Out of a blaze of heavenly glory came the tidings of great joy to Israel, "There is born to you this day in the city of David a Saviour, who is Christ the Lord." The angel did not then disclose the larger truth, that this Christ was to be the redeemer of all men or that he was a divine Lord. However, a sign was given whereby the shepherds might be able to distinguish the child and to be [pg 033] assured that he was the Christ: "Ye shall find a babe wrapped in swaddling clothes, and lying in a manger." A strange sign it was; yet for us it has become a symbol full of meaning; a Redeemer who was cradled in a manger has known what it is to endure poverty and suffering and neglect, and now he can sympathize with the lowly and distressed even as he is abundantly able to save.

When the good news had been given, there suddenly swelled forth an angel chorus, singing that great hymn of the nativity which, as subsequently expanded by Christian worshipers, is named from its Latin version, the Gloria in Excelsis. As sung by the angels it is composed of two verses, each containing three corresponding notes, "glory" and "peace," "in the highest" (heaven) and "on earth," "God," and "men." This is a hymn of praise to God who in the gift of a Saviour manifests in heaven his excellence and on earth reveals his grace to men, the recipients of his favor. The result of this, however, is declared to be "peace;" in Christ alone can peace be secured-peace with God, peace for the human heart, peace between men, peace for the world.

The astonished shepherds hastened to verify the good news and they became in a real sense the first witnesses for Christ as "they made known concerning the saying which was spoken to them about this child." It is not strange that all who heard wondered, or that Mary treasured in her heart the heavenly messages, or that the shepherds returned to their tasks with gratitude and praise, for there lingered in their memories a song which expresses still the hope of all mankind.

F. The Presentation of Jesus, and the "Nunc Dimittis." Ch. 2:21-40

21 And when eight days were fulfilled for circumcising him, his name was called JESUS, who was so called by the angel before he was conceived in the womb.

22 And when the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord 23 (as it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord), 24 and to offer a sacrifice according [pg 034] to that which is said in the law of the Lord, A pair of turtledoves, or two young pigeons. 25 And behold, there was a man in Jerusalem, whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel: and the Holy Spirit was upon him. 26 And it had been revealed unto him by the Holy Spirit, that he should not see death, before he had seen the Lord's Christ. 27 And he came in the Spirit into the temple and when the parents brought in the child Jesus, that they might do concerning him after the custom of the law, 28 then he received him into his arms, and blessed God, and said, 29 Now lettest thou thy servant depart, O Lord,

According to thy word, in peace;

30 For mine eyes have seen thy salvation,

31 Which thou hast prepared before the face of all peoples;

32 A light for revelation to the Gentiles,

And the glory of thy people Israel.

33 And his father and his mother were marvelling at the things which were spoken concerning him; 34 and Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the falling and the rising of many in Israel; and for a sign which is spoken against; 35 yea and a sword shall pierce through thine own soul; that thoughts out of many hearts may be revealed. 36 And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Asher (she was of a great age, having lived with a husband seven years from her virginity, 37 and she had been a widow even unto fourscore and four years), who departed not from the temple, worshipping with fastings and supplications night and day. 38 And coming up at that very hour she gave thanks unto God, and spake of him to all them that were looking for the redemption of Jerusalem. 39 And when they had accomplished all things that were according to the law of the Lord, they returned into Galilee, to their own city Nazareth.

40 And the child grew, and waxed strong, filled with wisdom: and the grace of God was upon him.

The incidents of the infancy of Jesus recorded by Luke not only add human interest to the story but they interpret the future career and the saving work of our Lord. Thus when on the eighth day he was named "Jesus," a name often given to Jewish boys, it was because he was destined to fulfill all that the name implies, for he was to be the "Salvation of the Lord."

[pg 035] So, too, when five weeks later he was presented in the Temple, when his mother offered for herself a sacrifice which indicated lack of wealth but not abject poverty, the real significance of the scene is set forth in the prophetic utterances of the saintly Simeon and Anna. The first of these utterances was the song of Simeon, called from the Latin form of its opening words the Nunc Dimittis ("Now Lettest Thou Depart"). To this devout soul it had been revealed that he should not die until he had seen the Messiah, "the Lord's Christ." Led by the Spirit to the Temple while the parents of Jesus are there presenting their Son before the Lord, he took the little babe in his arms and sang the sweetest and most solemn song of the nativity, which, unlike the Magnificat or the Benedictus, promises redemption not only to Israel but to all the world.

"Now lettest thou thy servant depart ... in peace;" the figure of speech is full of beauty; it is the word of a faithful watchman who welcomes with joy the hour of his dismissal, for he has caught the vision of the coming One; now he is about to be sent away in the peace of an accomplished task, in the peace of fulfilled hope; for his eyes have seen the Saviour according to the promise of the Lord. The redemption which the Messiah brings, as the song continues to declare, is for all peoples; it is a light to reveal the way of salvation to the Gentiles; it is to be the true glory of the favored people, Israel.

While this salvation is provided for all, it will not be accepted by all. To the wondering mother, Simeon uttered a dark word of prophecy. The ministry of Jesus will be the occasion for the fall and the rise of many. Their attitude toward him will be a revelation of character; some will reject him and thus condemn themselves; some will speak against him, even though he is the very token and instrument of divine salvation; this opposition will reach its climax at the cross, when bitter anguish like a sword will pierce the soul of Mary. Jesus is to be the touchstone of character; wherever he is known, by accepting or by rejecting him, men will disclose their true nature; "the thoughts out of many hearts" will be "revealed."

While Mary and Joseph were still wondering at these [pg 036] sublime words there appeared an aged prophetess whose long years of widowhood had been spent in continual worship; she, too, praised God for the salvation to be accomplished by the Child of Mary and she went forth to speak of him to all who like her "were looking for the redemption of Jerusalem."

Mary and Joseph, however, returned to their home in Nazareth where Jesus was to spend his infancy and early childhood. During those years of obscurity his development was normal, but unique in its symmetry and its perfection; he "grew, and waxed strong" in body, but there was just as true a growth in mind and spirit; he was "filled with wisdom: and the grace of God was upon him." The Saviour of the world was to be the ideal Man.

G. The Boy Jesus At Jerusalem. Ch. 2:41-52

41 And his parents went every year to Jerusalem at the feast of the passover. 42 And when he was twelve years old, they went up after the custom of the feast; 43 and when they had fulfilled the days, as they were returning, the boy Jesus tarried behind in Jerusalem; and his parents knew it not; 44 but supposing him to be in the company, they went a day's journey; and they sought for him among their kinsfolk and acquaintance; 45 and when they found him not, they returned to Jerusalem, seeking for him. 46 And it came to pass, after three days they found him in the temple, sitting in the midst of the teachers, both hearing them, and asking them questions: 47 and all that heard him were amazed at his understanding and his answers. 48 And when they saw him, they were astonished; and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing. 49 And he said unto them, How is it that ye sought me? knew ye not that I must be in my Father's house? 50 And they understood not the saying which he spake unto them. 51 And he went down with them, and came to Nazareth; and he was subject unto them; and his mother kept all these sayings in her heart.

52 And Jesus advanced in wisdom and stature, and in favor with God and men.

It has been said that the boyhood of Jesus is like a walled garden from which we have been given but a single flower, but this is so fragrant as to fill our hearts with a longing to [pg 037] enter within the secret inclosure. We have but a single incident of his boyhood days; it is recorded for us only by Luke, a visit to Jerusalem paid by Jesus when he was twelve years old. At about this age a young Jew became a "son of the law" and began to observe its requirements, among which were the pilgrimages to the holy city to observe the sacred feasts. On this first visit to Jerusalem, Jesus was unintentionally left behind by his parents as they started on their return journey to Nazareth. At the end of the first day they failed to find him in the long caravan which was moving northward toward Galilee. The day following, Mary and Joseph returned to Jerusalem, and on the third day they discovered Jesus in the Temple in the midst of the teachers who were surprised at his knowledge of the sacred Scriptures. There was an implied rebuke in the words of Mary, "Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing?" In the reply of Jesus there was something of surprise and also of reproof, yet there were deep undertones of love, of spiritual vision, and of solemn resolve: "How is it that ye sought me? knew ye not that I must be in my Father's house?"

These are the first recorded words of Jesus and they are an index and an explanation of his entire career; for their preservation this story was recorded by Luke. If they contained a rebuke for Mary, it must have been conveyed in accents of reverence and affection; and was there not involved a delicate compliment? Jesus does not reprove his parents for seeking him, but for not seeking him in the Temple first of all; and does he not seem to have implied that his parents had taught him to love the house of God and to delight in the law of God? He was saying in effect: "Why thus did you seek me? Why did you not remember that the Temple is the very place where I should be found?"

These words are thus a revelation of the life in the home at Nazareth. It was not by a miracle or due to some divine attribute, but because of the training he had received from his pious parents, that Jesus at the age of twelve was a master of the Scriptures, and had learned to reverence and adore all that was related to them and to the worship of God. Is it not possible for parents to-day to awaken in the [pg 038] hearts of their children a love for the house and the Word and the will of God?

These words, further, were a revelation of the consciousness of divine sonship. Jesus already realized that in a unique sense God was his own Father, the true source of his being. He instantly corrected the words of Mary, "thy father," which referred to Joseph, with his own words "my Father," which referred to God. Luke depicts Jesus as the ideal Man, but always as one conscious that he was the Son of God.

Our children should learn to regard God as their Father, not in the unique sense employed by Jesus as the eternal Son, nor yet in the sense which can apply to all created beings, but as denoting that intimate relationship with God made possible for believers through Jesus Christ our Lord.

Most important of all, these words are the revelation of a firm resolve, of a great molding purpose; Jesus perceived that it was his duty to be in the house of his Father-not merely in the literal Temple, but in the sphere of life and activity of which the Temple was the great expression and symbol and sign. He had determined, that is, to devote all his thoughts and energies and powers to the definite service of God. At the age of twelve are not most children sufficiently mature to form a somewhat similar purpose and to recognize in the service of God the supreme and comprehensive duty of every life?

With this definite ideal in mind Jesus returned to Nazareth and continued to live in submission to his parents, toiling for eighteen years as a carpenter and in the quiet retirement of an obscure village receiving a training for his public career which would have been impossible amidst the formalism and the distractions of Jerusalem. His development was as natural as it was perfect; he "advanced in wisdom and stature, and in favor with God and men;" his bodily and mental growth were no more marked than his increasing charm and spiritual power. Such development is possible in the humblest sphere for those whose lives are yielded to the will of God.

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