It is always a delight to hear of an unknown story related to a familiar event. Paul Harvey made a living of this with his "Rest of the Story" programs. The Rest of the Story was a Monday-through-Friday radio program originally hosted by Paul Harvey. Beginning as a part of his newscasts during the Second World War and then premiering as its own series on the ABC Radio Networks on May 10, 1976, The Rest of the Story consisted of stories presented as little-known or forgotten facts on a variety of subjects with some key element of the story (usually the name of some well-known person) held back until the end. The broadcasts always concluded with a variation on the tag line "And now you know the rest of the story." (https://en.wikipedia.org/wiki/The_Rest_of_the_Story)
From the 1950s through the 1990s, Harvey's programs reached as many as 24 million people a week. He was so familiar with scripture that he was able to draw out biblical lessons out of familiar stories, so that if you didn't even own a copy of the bible, you could scriptural truths.
Mary was a young girl, perhaps about thirteen years old who, like all the people of her day, had no personal copy of the Scriptures. Her familiarity with the Word of God must have come from hearing it read regularly in the synagogue (cf. 4:16). It settled in her heart and was readily on her mind when she opened her mouth in worshipful praise.Mary is an example to all believers of faith, humility, and submission to God’s will. This section of Luke’s gospel reveals that she also modeled true, acceptable worship. After hearing the astonishing news from the angel Gabriel that she was to be the mother of the Messiah, Mary immediately went to visit her older relative Elizabeth, who was six months pregnant with John the Baptist (1:36). There God confirmed that His promise to her through Gabriel would indeed come to pass (1:39–45). God’s confirmation erased Mary’s doubts, answered her questions, and strengthened her faith. Verses 46–55, known as the Magnificat (from the first word of the Latin text), record her outburst of praise and worship in response. Mary’s hymn is filled with allusions to Scripture, revealing that her heart and mind were saturated with the Old Testament.
How can we share the joy of Christmas with those unfamiliar with biblical truths. Without even realizing it, our consciences, laws, carols and events show forth biblical realities. When we recognize the God intended truths from these elements, we can casually, compassionately and joyfully proclaim the realities of God. It means however that we are familiar with Him and we have a heart and life saturated with a all consuming, continual worship of Him.
Mary’s praise in Luke 1:46-55 is the expression of her faith in God, her love for Him, and her deep understanding of Scripture. The result is an example of worship for all believers to emulate, as she displays the 1) Attitude (Luke 1:46–48a), 2) Object (Luke 1:46b, 47b), and 3) Motive of Joyful Worship (Luke 1:48b-55).
1) The Attitude of Joyful Worship (Luke 1:46–48a)
Luke 1:46-48a [46]And Mary said, "My soul magnifies the Lord, [47]and my spirit rejoices in God my Savior, [48]for he has looked on the humble estate of his servant. (For behold, from now on all generations will call me blessed); (ESV)
Mary’s example of the attitude of joyful worship unfolds in four points. First, worship is internal. Mary’s worship was with her soul and spirit. The two terms are interchangeable, and refer to the inner person. True worship, worship in spirit (John 4:24), involves the whole inner being—mind, emotion, and will. Like the instruments in a great orchestra, all of Mary’s thoughts and emotions came together in a crescendo of praise. This song came from her heart. Perhaps it was a spontaneous response to Elizabeth’s greeting, or perhaps she composed it on the way from Nazareth. But either way, it was her song. Mary worshiped God with all she was and everything she had, praising him with mind, soul, heart, and strength(Ryken, P. G. (2009). Luke. (R. D. Phillips, P. G. Ryken, & D. M. Doriani, Eds.) (Vol. 1, p. 45). Phillipsburg, NJ: P&R Publishing.).
Second, true worship is not only internal, but also intense. Magnifies/Exalts translates a form of the verb megalunō, which literally means, “to make great,” (hence Magnificat) or “to enlarge”; figuratively it means, “to extol,” “to exalt,” “to celebrate,” “to esteem highly,” “to praise,” or “to glorify.” The Magnificat is evidently no carefully composed ode, but the unpremeditated outpouring of deep emotion, the improvisation of a happy faith(Lange, J. P., & van Oosterzee, J. J. (2008). A commentary on the Holy Scriptures: Luke. (P. Schaff & C. C. Starbuck, Trans.) (p. 25). Bellingham, WA: Logos Bible Software.)
A third characteristic of genuine worship is that it is habitual; it is a way of life. The present tense form of the verb megalunō (magnifies/exalts) suggests that worship happened naturally, continuously in the flow of Mary’s life.
Rejoices in verse 47, from the verb agalliaō, is another intense word. It is an expression of supreme joy; in Luke 10:21 and Acts 16:34, it is translated “rejoiced greatly” (cf. 1 Peter 1:6, 8). True worship is spontaneous, not staged; heartfelt, not artificial; God-centered, not self-focused; mental, not just emotional; it seeks to honor God, not to manipulate Him. Mary praised God not only for what He was doing in her life, but also for all that He was going to accomplish through the coming of Messiah.
Finally, genuine internal worship is marked by humility. Mary was a humble person. Her exclamation in verse 48, “He has looked on/regard for the humble state of His servant/bondslave,” expressed her wonder and amazement that God would choose to bless her. The verb implies that God has changed or is about to change Mary’s humble situation.( Reiling, J., & Swellengrebel, J. L. (1993). A handbook on the Gospel of Luke (p. 72). New York: United Bible Societies.)
Please turn to James 4 (p.1013)
Mary is able to praise God her Savior, because he looked upon her low social state and yet in love let her bear the Messiah. What God did for her is like what he does for others in the same state (Bock, D. L. (1994). Luke: 1:1–9:50 (Vol. 1, pp. 150–151). Grand Rapids, MI: Baker Academic.).
James 4:5-9 [5]Or do you suppose it is to no purpose that the Scripture says, "He yearns jealously over the spirit that he has made to dwell in us"? [6]But he gives more grace. Therefore it says, "God opposes the proud, but gives grace to the humble." [7]Submit yourselves therefore to God. Resist the devil, and he will flee from you. [8]Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded. [9]Be wretched and mourn and weep. Let your laughter be turned to mourning and your joy to gloom. (ESV)
Laughter shows how casually James’s readers were treating their sin. The only proper reaction to God’s impending judgment is to be wretched and mourn and weep (Crossway Bibles. (2008). The ESV Study Bible (p. 2397). Wheaton, IL: Crossway Bibles.)
The only way to experience true joy, is to first morn over sin.
Mary knew that she was a sinner, in need of God’s mercy and grace. Far from viewing herself as the exalted, quasi-deified queen of heaven Roman Catholicism imagines her to be, Mary viewed herself as a lowly servant/bondslave (cf. v. 38). The Greek word is doulē, the feminine form of the word meaning “slave.” She is the first in the New Testament to identify herself as the Lord’s slave—a designation that becomes the norm for the saints (cf. 2:29; 1 Cor. 7:22; Eph. 6:6; Rev. 1:1) She did nothing to earn or deserve this. The almighty God had caused it with his mighty acts (Butler, T. C. (2000). Luke (Vol. 3, p. 13). Nashville, TN: Broadman & Holman Publishers.)
Giving further evidence of her humility, Mary expressed amazement that God would have looked on/regard for her humble state. Socially, she was an ordinary girl from an insignificant Galilean village (Nazareth) scorned by other Israelites (cf. John 1:46). Mary was thus far removed from society’s elite in Judeaand Jerusalem. Even after becoming the mother of the Messiah, she never became prominent. Jesus treated her with respect, but made it clear that she had no special claim on Him (John 2:4; Matt. 12:46–50). Nor did the early church elevate her to a special position, or bestow any particular honors on her. The only New Testament reference to her after the scene at the cross (John 19:25–27) was as just another one of the believers gathered in Jerusalem (Acts 1:14).
Mary demonstrated the proper attitude in joyful worship. She was joyful and grateful because of God’s mercy to her. Her humble awareness of her utter unworthiness and God’s marvelous grace to her produced praise and worship from her grateful heart.
Quote: Brennan Manning, in describing a person who is joyful and one who is not said that "the real difference is between the aware and the unaware. When somebody is aware of the love that the Father has for Jesus, that person is spontaneously grateful. Cries of thankfulness become the dominant characteristic of the interior life, and the byproduct of gratitude is joy. We’re not joyful and then become grateful—we’re grateful, and that makes us joyful". (Brennan Manning, in “The Dick Staub Interview: Brennan Manning on Ruthless Trust,” ChristianityToday.com (December 1, 2002)
2) The Object of Joyful Worship (Luke 1:46b, 47b)
Luke 1:46b, 47b [46] (And Mary said, "My soul magnifies) the Lord, [47] (and my spirit rejoices in) God my Savior, (ESV)
Mary’s worship of the Lord centered primarily on His role as her Savior. The central theme of all believers’ worship must be the reality that God is the Savior from sin and judgment. If that were not so, it would be impossible to worship Him. If God were not a saving, redeeming, forgiving God, people might dread Him and attempt to pacify or appease Him, but not worship Him.
Please turn to Isaiah 57 (p.617)
Mary acknowledged that she, like everyone, was a sinner, in need of a Savior. Like all true worshipers, Mary had a lofty view of the Lord and a lowly view of herself. If she was the most exalted of women (cf. 1:42), she at the same time was the most humble of women (cf. Luke 14:11). It is such humility that God requires and blesses (cf. James 4:6). Mary answered the Roman Catholic dogma of the immaculate conception, which holds that from the moment of her conception Mary was by God’s grace kept free from all taint of Original Sin. Only sinners need a Savior (Leifeld, W. L. (1984). Luke. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Matthew, Mark, Luke (Vol. 8, p. 836). Grand Rapids, MI: Zondervan Publishing House.).
In Isaiah 57:15 God said,
Isaiah 57:14-15 [14]And it shall be said, "Build up, build up, prepare the way, remove every obstruction from my people's way." [15]For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: "I dwell in the high and holy place, and also with him who is of a contrite and lowly spirit ,to revive the spirit of the lowly, and to revive the heart of the contrite. (ESV)
Apart from Christ, God the Father is inapproachable, because of His perfect Holiness that cannot tolerate any imperfection. But through Christ, God the Father removes all obstacles to approach Him. One who is contrite and possesses a lowly spirit, recognizes their need of Christ. God revives their spirit and changes their heart.
Mary knew that the coming of Messiah marked the apex of redemptive history. Her Son would “save His people from their sins” (Matt. 1:21; cf. John 1:29), because the purpose for His coming was “to seek and to save that which was lost” (Luke 19:10). The thrilling reality that through her the Messiah would be born into the world prompted Mary to praise and worship her Redeemer.
Illustration:693 Retrieving the Joy
It looked like Stella Thornhope would be alone at Christmas. Her husband had died of cancer a few months before. Now she was snowed in. She decided not to bother with decorating the house. Late that afternoon, the doorbell rang. It was a delivery boy with a box. He asked her to sign for the package. After she did, she asked, “What’s in the box?” The young man opened the box. Inside was a little puppy, a golden Labrador retriever. The delivery boy picked up the squirming pup and said, “This is for you, ma’am. He’s six weeks old, completely housebroken.” “Who sent this?” Thornhope asked. The young man set the animal down and handed her an envelope and said, “It’s all explained here, ma’am. The dog was bought last July while its mother was still pregnant. It was meant to be a Christmas gift to you.” The young man then handed her a book, How to Care for Your Labrador Retriever. She again asked, “Who sent this puppy?” As the young man turned to leave, he said, “Your husband, ma’am. Merry Christmas.” She opened the letter from her husband. He had written it three weeks before he died and left it with the kennel owners to be delivered with the puppy at Christmas. Her husband admonished her to be strong and said he was waiting for the day when she would join him. He had sent her this young animal to keep her company until then. She picked up the golden furry ball and held it to her neck. Then she looked out the window at the lights that outlined the neighbor’s house. Suddenly she felt the most amazing sensation of peace. Her heart felt a wonder greater than the grief and loneliness. “Little fella,” she said to the dog, “It’s just you and me. But you know what? There’s a box down in the basement that’s got a little Christmas tree in it and some decorations and some lights that are going to impress you. And there’s a manger scene down there. Let’s go get it.” God has a way of sending signals to remind us that life is stronger than death, and light more powerful than darkness. Open the Book and reach for the joy. (Robert Russell, “Jesus Came to Be the Light,” Preaching Today Audio, no. 195)
3) The Reasons for Joyful Worship (Luke 1: 48b–55)
Luke 1:48b-55 [48] (for he has looked on the humble estate of his servant.) For behold, from now on all generations will call me blessed; [49]for he who is mighty has done great things for me, and holy is his name. [50]And his mercy is for those who fear him from generation to generation. [51]He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; [52]he has brought down the mighty from their thrones and exalted those of humble estate; [53]he has filled the hungry with good things, and the rich he has sent away empty. [54]He has helped his servant Israel, in remembrance of his mercy, [55]as he spoke to our fathers, to Abraham and to his offspring forever." (ESV)
Three reasons or motives for Mary’s joy and praise emerge from her magnificent hymn. Mary was motivated first in verse 49 because He who is mighty/the Mighty One had done great things for her (cf. 1:30–35)—things so staggering and wonderful that all succeeding generations would call/count her blessed. To be the mother of the Messiah was an honor greater than any bestowed on any woman before or since. The reality that she, an unworthy sinner, saved only by God’s grace could also bear the Son of God prompted her worship. He who is mighty/the Mighty One reflects the Patriarchal name of God, El Shaddai (cf. Exod. 6:3)( Utley, R. J. (2004). The Gospel according to Luke (Vol. Volume 3A, Lk 1:49). Marshall, TX: Bible Lessons International).
That the One whose name regards as holy would condescend to save wretched sinners will be the theme of believers’ worship throughout eternity (cf. Rev. 5:9). God’s holiness here refers not simply to his moral perfection but even more to his acts of righteousness and justice by which he fulfills his covenantal promises to the humble and lowly (Luke 1:48–50, 53–55) and brings judgment upon the unrighteous and haughty (1:51–52) (Stein, R. H. (1992). Luke (Vol. 24, p. 92). Nashville: Broadman & Holman Publishers.).
Mary’s praise went beyond herself to embrace all that God would do for others in the future. Once again demonstrating her familiarity with the Old Testament, she quoted Psalm 103:17 in verse 50: “And His mercy is for/upon those/generation after generation who fear Him.” God’s mercy shows his “loyal love” or ḥeseḏ. Such love is faithful as well as gracious (Ps 103:2–6, 8–11, 13, 17). Loyal love is the hymn’s basic theme, and God’s treatment of Mary is but one example. His divine loyalty requires his action on behalf of the beloved. Those who stand in opposition will face God’s power and authority to bring down. God’s timeless and changeless faithfulness is behind the reference to “generation after generation,”( Bock, D. L. (1994). Luke: 1:1–9:50 (Vol. 1, p. 152). Grand Rapids, MI: Baker Academic.)
She praised God for the common salvation (cf. Jude 3) offered to all who fear Him—the saved, who are filled with a deep, reverent regard for the person and will of God and are committed to glorifying Him. The necessary fear of God here is not that which is dispelled by the angelic assurance (vv 13, 30; 2:10), but rather a recognition of and reverent submission to God’s transcendent sovereignty(Nolland, J. (2002). Luke 1:1–9:20 (Vol. 35A, p. 71). Dallas: Word, Incorporated.)
The final section of Mary’s hymn recounts what God had done for His people in the past (cf. the seven aorist tense verbs in vv. 51–54). Consistent with Jewish worship, which not only recited God’s attributes, but also recounted His mighty deeds, in verse 51 Mary praised Him for what He had done for Israel: He has shown strength with his arm; God’s “arm” is a frequent anthropomorphism and symbol for God’s might(Cf. Exod 6:6; 15:16; Deut 3:24; 4:34; Isa 40:10; 51:5, 9; 53:1.) and the thought of the verse finds a close parallel in Ps 89:10b. The tense of the verb (and the following verbs) is best understood as a futuristic aorist or the equivalent of the prophetic perfect in Hebrew. It describes the future work of God’s Son with the certainty of a past event. Mary saw as already accomplished what God would do through her son(Stein, R. H. (1992). Luke (Vol. 24, p. 93). Nashville: Broadman & Holman Publishers.).
In Judgment, God had scattered the proud in the thoughts of their hearts. Perhaps she had in mind Pharaoh’s arrogance (Ex. 5:2) and God’s subsequent destruction of his army and deliverance of His people (Ex. 15:1–21). Mary may also have been thinking of Nebuchadnezzar, who “when his heart was lifted up and his spirit became so proud that he behaved arrogantly, he was deposed from his royal throne and his glory was taken away from him” (Dan. 5:20). Mary’s song breaks all the stereotypes of her as a young, self-absorbed mother, too naive to know about the political climate around her and too centered on her pregnancy to care. Here Mary speaks in the highest Old Testament prophetic voice, echoing all the great Old Testament themes of redemption, freedom, and justice. She was revolutionary for her time, probably for this time too. She exhibited a large vision of God, a sense of God’s grand purpose, and the heart of God for oppressed people. This is a very strong message of resolute faith in a God who wills to act in a sinful world, to save it, and to redeem it (Barton, B. B., Veerman, D., Taylor, L. C., & Osborne, G. R. (1997). Luke (p. 27). Wheaton, IL: Tyndale House Publishers.).
That is why Mary can say that God had also, as recorded in verse 52 brought down the mighty/rulers from their thrones (perhaps a reference to the Canaanite rulers defeated by Joshua; [e.g., Josh. 10:23–26; cf. Job 34:24; Ps. 107:40; Ezek. 21:25–26]), and exalted those of humble estate (cf. 14:11; 18:14; Gen. 45:26; 1 Sam. 2:6–8; Job 5:11; Pss. 78:70–71; 113:7–8). This is demonstrated in the immediate context by the divine selection of Mary to be the mother of Jesus, but it is found elsewhere in that “the Son of Man came to seek and to save what was lost” (19:10; cf. 15:7, 10).( Stein, R. H. (1992). Luke (Vol. 24, p. 93). Nashville: Broadman & Holman Publishers.)
Please turn to Psalm 113 (p.510)
This short hymn of praise celebrates the way in which the great and majestic God who rules over all takes notice of the lowly. Such a God is indeed worthy to be praised by all mankind (Crossway Bibles. (2008). The ESV Study Bible (p. 1087). Wheaton, IL: Crossway Bibles.)
Psalm 113:1-9 [113:1]Praise the LORD! Praise, O servants of the LORD, praise the name of the LORD! [2]Blessed be the name of the LORD from this time forth and forevermore! [3]From the rising of the sun to its setting, the name of the LORD is to be praised! [4]The LORD is high above all nations, and his glory above the heavens! [5]Who is like the LORD our God, who is seated on high, [6]who looks far down on the heavens and the earth? [7]He raises the poor from the dust and lifts the needy from the ash heap,[8]to make them sit with princes, with the princes of his people. [9]He gives the barren woman a home, making her the joyous mother of children. Praise the LORD! (ESV)
The servants of the Lord (esp. faithful Israelites; cf. 136:22, where the whole people is called God’s “servant”), who have received his covenant, should lead the way in (joyous) praise (Crossway Bibles. (2008). The ESV Study Bible (p. 1087). Wheaton, IL: Crossway Bibles.)
Like in Psalm 113, In His mercy and grace, verse 53 states that God filled the hungry with good things (cf. Pss. 34:10; 107:8–9; 146:7); in judgment the rich he sent away empty (cf. 6:24; 18:24–25). Mary message becomes not just her own, but that of millions of others. They can enter into her praise, for they know what rejection by the world is, what being humble before God is, and maybe even what being poor is. ... Often it is the poor who are most sensitive to God and recognize their need for him. Mary’s song reveals God’s character and attributes not as abstract expressions of holiness, mercy, and saving power, but in concrete relationship to people and in the detailed working of their lives. God’s attributes are meant not only to be understood and worshiped, but they are to be experienced as well, seen in the everyday affairs of life. So those who appear to be powerful in the world are often impotent before God, while those who seem to be hopeless and helpless are under God’s watchful eye (Bock, D. L. (1996). Luke (p. 68). Grand Rapids, MI: Zondervan Publishing House.).
Mary’s overview of Israel’s history reveals that God repeatedly overturned the normal order. Throughout the nation’s history, as verse 54 notes, He has helped his servant Israel (cf. 1:71; Pss. 98:3; 106:10) because of His mercy (v. 72; Isa. 63:9; Jer. 31:20; 33:25–26; Ezek. 39:25). God’s treatment of people as described here will be applicable to the church as well, since they will also experience God’s protection, vindication, and participation in covenant(Bock, D. L. (1994). Luke: 1:1–9:50 (Vol. 1, p. 158). Grand Rapids, MI: Baker Academic.).
Mary viewed all of redemptive history as the outworking of the covenant. Verse 55 concludes with the statement that He spoke to our fathers, to Abraham and his offspring/descendants forever (Gen. 12:1–3; Ex. 2:24; Lev. 26:42; 2 Kings 13:23; 1 Chron. 16:14–16; Ps. 105:9; Acts 3:25). The salvation promised in that covenant would be clarified in the new covenant (Jer. 31:31–34) and would be ratified through the death of the very Child she carried in her womb. For it is only through the sacrificial death of the Lord Jesus Christ that all the sins of the redeemed—past, present, and future—are atoned for (Matt. 20:28; John 10:15; Rom. 3:24–26; Gal. 3:13; Eph. 1:7; 5:2; 1 Tim. 2:6; Titus 2:14; Heb. 7:27; 9:26, 28; 10:12; 1 Peter 1:18–19; 2:24; 3:18; Rev. 1:5).
From an earthly perspective, Mary was lowly. From an estimation of her own righteousness, she was far off. But recognizing the covenantal faithfulness of God, in Joy she personally experienced His redemption. As a covenantal people of God our worship can be one of Joy if we, like Mary, recognize our natural state, and thank God for His wonderful gift of redemption through the sending of His son.
(Format note: Outline & some base commentary from MacArthur, J. F., Jr. (2009). Luke 1–5 (pp. 73–83). Chicago: Moody Publishers.)
