D. The song of Mary (1:46–56)
D. The song of Mary (1:46–56)
The song of Mary (called the Magnificat from its opening word in the Latin translation) is an outburst of praise largely in Old Testament language. In particular there are several resemblances to the song of Hannah (1 Sam. 2:1–10). But there is a difference in tone. Hannah’s song is a shout of triumph in the face of her enemies; Mary’s a humble contemplation of the mercies of God. Ford asks whether some later poet may have composed the song and attributed it to Mary; but he thinks it more likely that Mary on her four days’ journey to Elizabeth brooded over the story of Hannah and then uttered her own inspired song.
46–48. A few Latin MSS read ‘Elizabeth said’ instead of Mary said, and some commentators (e.g. Creed) accept this. But the textual evidence in support of Mary is overwhelming. There is also a marked difference in tone between this song and that of Elizabeth. Elizabeth’s words are excited and tumultuous, these are calm and measured: it is not easy to think of the one singer as uttering these two songs on the one occasion. We should accept Mary as the true reading.
Her song begins with an expression of praise. We should not make a difference between soul and spirit, the change being nothing more than poetic parallelism, RSV misses a change of tense which may be significant: magnifies denotes the habitual act (Mary keeps on magnifying the Lord), but rejoices is better ‘rejoiced’ (cf. AV), where the aorist points to a special act of rejoicing, probably when the angel brought his message. The word is a strong one and could be rendered ‘exulted’ (cf. the corresponding noun in v. 44). God my Saviour shows that Mary recognized her need – she was a sinner like other people. Some take low estate to signify ‘humiliation’. This probably goes too far, but the word certainly expresses humility, as does handmaiden (= ‘slave-girl’; see on 38). Goodspeed brings out the meaning with ‘he has noticed his slave in her humble station’.
49–50. From thankfulness for what God has done for her (46– 49a) Mary turns to his wider activities (49b–53). She dwells on three things, his power, his holiness and his mercy. She sees herself as insignificant, but that does not matter, for ‘the Mighty One’ (Rieu) is at work. But God is not to be thought of only in terms of power. He is holy. The name in antiquity was used with a fuller meaning than with us: it stood for the whole person. So this verse means not simply that God’s name is a holy name and must be used reverently; it means that God is a holy God. Further, he is merciful. In every generation his mercy (mercy occurs five times in this chapter) is certain for those who reverence him (so, rather than fear him in our sense of the term).
51–53. The impression left by an English translation is that Mary continues to recite God’s habitual actions. But we have a series of six aorist tenses in the Greek which are most unlikely to have this meaning. Mary may be looking back to specific occasions in the past when God has done the things she mentions. Ford takes this view and comments. ‘Only because the mighty Lord has done mighty things is there good news to tell, only because of the past tenses which speak of God’s deeds is there a gospel to proclaim.’ Or Mary may be referring to acts still future but which have begun to be realized. It is perhaps more likely that she is looking forward in a spirit of prophecy and counting what God will do as so certain that it can be spoken of as accomplished (this is frequent in the Old Testament prophets). This section of the song tells of a complete reversal of human values. It is not the proud or the mighty or the rich who have the last word. Indeed, through his Messiah, God is about to overthrow all these. The proud are spoken of with reference to the imagination of their hearts, i.e. it is proud thoughts that are in mind and not simply arrogant actions. The mighty are on thrones: Mary is speaking of those actually ruling (NEB, ‘monarchs’), not simply of powerful people. There is a revolutionary note about filling the hungry and sending the rich away empty. In the ancient world it was accepted that the rich would be well cared for. Poor people must expect to be hungry. But Mary sings of a God who is not bound by what people do. He turns human attitudes and orders of society upside down.
54–56. Mary now sings of God’s help for his people. The verb helped is not explained, but the aorist is probably still prophetic. If so Mary is thinking of the help that will come through Messiah. We should probably understand as he spoke to our fathers as a parenthesis (there is a change of construction in the Greek with pros before fathers but a simple dative with Abraham ; it is difficult to take fathers as in apposition with Abraham). Mary is saying that God’s action in the Messiah is not so much completely new as a continuation of his mercy to Abraham. It is also in accordance with his promises to the fathers of old time.
The song concluded, Luke tells us that Mary’s visit lasted about three months, after which she went home. He may simply be finishing this part of Mary’s story before returning to Elizabeth; but it seems more likely that he means that Mary left before John was born (though Marshall thinks she probably stayed). There would then be much excitement and many visitors. Mary, in her condition, might not wish to be there for that.