Luke 1:46-55: December 13—Joy to the world

Nov 30, 2009
By WILEY RICHARDS

Wiley Richards is a retired professor of theology and philosophy at The Baptist College of Florida in Graceville.

Isaac Watts justifiably has been called the “Father of English Hymnody.” The author of about 750 hymns, early in life he showed signs of unusual language ability, learning Latin, Greek, and French by the age 13. He began his hymn writing almost on a whim. When, at age 18, he complained about the hymns sung in church, his father challenged him to write his own hymns. He composed one that was sung the next Sunday. He produced one a week after that.

He was especially intrigued by taking a psalm, finding a New Testament application, and then writing an appropriate hymn. He based the hymn “Joy to the World” on Psalm 98 as he discerned the excitement in the psalm.

In our study, we will look at four reasons for joy expressed by Mary at her calm acceptance of the blessing uttered by her cousin Elizabeth.

Her first note of joy arose as she contemplated God’s salvation (vv. 46-48). This prayer by Mary has been called “The Virgin’s Hymn,” but the most popular name is the “Magnificat.” The word comes from the first word in the Latin Vulgate Version. The prayer has been used for centuries, especially in liturgical groups. The first recorded instance goes back to St. Caesarius of Arles in A.D. 509.

The theme of salvation resounds throughout the events surrounding the birth of Jesus. Mary was to name her Son Jesus, meaning, “Jehovah is salvation.” Zacharias echoed the theme in his prophesy after his tongue was loosed following the birth of his son, John, so named by the angel Gabriel (Lk. 1:13, 19). In the words of Zacharias, God was raising “up an horn of salvation” for Israel “in the house of his servant David” (vv. 67, 69). John’s ministry, in part, was to “give knowledge of salvation to his people by the remission of their sins” (v. 77). Simeon praised God at the formal presentation of Jesus in the temple saying, “For mine eyes have seen thy salvation” (2:30). Mary acknowledged God had chosen her, a young woman of “low estate,” to be the human means of bringing salvation, an honor for which all generations would call her blessed.

In her next reason for joy she honored God’s majesty (vv. 49-50). After her brief allusion to the honor given her, continued her praise to God’s power. The word “mighty” as used here refers to the inherent power which a person exerts and puts forth. For Mary, God’s power overshadowed her in that “the holy thing” being formed in her” shall be called the Son of God.” Yet, nothing immoral took place in the miracle of what we call the virgin conception because the God who brought it about is holy. She also understood her unworthiness in being chosen by God to bear the God-Man. Such was possible because of God’s unbounded mercy, extending from generation to generation.

Mary then exalted the Name of God because of His provential care (vv. 51-53). In these few words she reflected the message of the ancient prophets who understood the way God made Israel into a nation. In showing strength with His arm, she probably alluded to His freeing Israel from Egyptian bondage in a miraculous series of events, climaxed by the death of Pharaoh’s army in the sea. God scattered those who prided themselves on their imaginative plans to subjugate God’s people. In putting down the mighty Egyptians He exalted lowly Israel. He fed them miraculously on manna and meat in the wilderness and even prevented their garments from aging during the wilderness wanderings.

She concluded her hymn of praise in extolling God’s faithfulness (vv. 54-55). In referring to God’s care for Israel, she accurately reflected the teachings of Jesus who showed a special concern for the needs of the poor (Mt. 25:41-46). But she applied God’s loving care particularly to Abraham and his seed forever. Many Christians apply this teaching to spiritual descendants of Abraham, citing such verses as Romans 9:30 which portray Gentiles as being a part of God’s divine plan. Other verses strongly assert that God is not finished with historical Israel.

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