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²¹ And at the end of eight days, when he was circumcised, he was called Jesus, the name given by the angel before he was conceived in the womb” (Luke 2:21).

Luke 2:21 on the surface seems to be one of those so-called throw away verses that does not advance our knowledge of Jesus Christ or the gospel for that matter. Nothing could be further from the truth. Today’s text displays the obedience of Mary and Joseph to have Jesus circumcised. It illustrates that in all aspects, Jesus was submissive to the Mosaic Law.

Circumcision is the surgical removal of the foreskin of the male reproductive organ. In Bible times circumcision was the seal of God’s covenant with Abraham (Genesis 17:1–14). While circumcision originated as an ancient tribal or religious rite, since the early part of 20^th century it has been practiced in Western nations for hygienic purposes. Many physicians believe that circumcision helps prevent genital cancers in both men and their wives, so that this minor operation is performed a few days after birth on nearly all newborn males in North America. Outside of Judaism the procedure no longer carries religious significance.

In the Old Testament, the practice of circumcision began in Genesis 17 as a sign of the covenant between God and Abraham. God promised Abraham a land and, through a son yet to be conceived, numerous descendants, from whom kings would come. Blessings would come upon Abraham and through him to all nations (Genesis 12:1–3). After the covenant was formally inaugurated (Genesis 15), God sealed it, ordering Abraham to be circumcised along with all the males in his household (17:9–13).

Circumcision was to be an expression of faith that God’s promises would be realized. Because Abraham’s faith had lapsed (Genesis 16) even after he had seen the awesome display of God’s majesty (15:9–17), a permanent reminder of God’s covenant promises was placed on his body and the bodies of his male descendants (17:11). This sign was so closely related to God’s covenant promise that the rite itself could be termed the “covenant” (Genesis 17:10; Acts 7:8).

Circumcision was to be performed on the eighth day after birth (Genesis 17:12; Leviticus 12:1–3; see also Genesis 21:4; Luke 1:59; 2:21; Acts 7:8; Phil 3:5), customarily by the boy’s father (Genesis 17:23; 21:4; Acts 7:8), at which time a name would be given (Luke 1:59; 2:21). Flint knives were used in the early days (Ex 4:25; Jos 5:2–3). Later, the rite was carried out by a trained practitioner called a mohel. Medical research has determined that prothrombin, a substance in the blood that aids in clotting, is present in greater quantity on the eighth day than at any other time in life.

The theological meaning of circumcision had to do with the fulfillment of God’s promise concerning Abraham’s descendants (Genesis 17:9–12). Because it was applied to the reproductive organ, the sign involved the propagation of the race. Its application to the eight-day-old infant demonstrates the gracious character of God’s promise to Abraham’s descendants and indicates that God’s people are in need of cleansing grace from birth (Leviticus 12:1–3). The promises of the covenant were reaffirmed to each generation before the recipients were able to respond in either faith or unbelief; nothing in the hearts of the chosen people could either bring about or thwart the ultimate fulfillment of the promises given to Abraham and his posterity.

From the beginning, participation in the covenant promises was open to persons outside Abraham’s household (Genesis 17:12–13). Exodus 12:43–49 gives non-Israelites the opportunity to participate in the Passover if they are willing to fulfill the same stipulation placed upon the Jews—that of circumcision.

Joseph and Mary made sure that their baby was circumcised in keeping with the stipulations found in the Mosaic Law. It was at this moment that they called the child Jesus. This was in obedience to the angel’s declaration to both Joseph and Mary (Matthew 1:21, 25; Luke 1:31).

This scene certainly not only displays the active obedience of Mary and Joseph to God’s Word, but also the passive obedience to God by Jesus Christ. May our obedience to God and His Word be not only active but also passive in all things.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

 

 

^15” When the angels went away from them into heaven, the shepherds said to one another, “Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us.” ¹⁶ And they went with haste and found Mary and Joseph, and the baby lying in a manger. ¹⁷ And when they saw it, they made known the saying that had been told them concerning this child. ¹⁸ And all who heard it wondered at what the shepherds told them. ¹⁹ But Mary treasured up all these things, pondering them in her heart. ²⁰ And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them” (Luke 2:15–20).

What is to be the believer’s response to any revelation from God? When God reveals a truth from His Word, what is to be our reaction? Doubt? Dismay? Disbelief? Skepticism? How about worship and obedience?

The shepherds displayed heartfelt obedience and eventual worship to the announcement that a Savior had been born in Bethlehem. They immediately said to one another, ““Let us go over to Bethlehem and see this thing that has happened, which the Lord has made known to us.” And that’s exactly what they decided to do.

“And they went with haste and found Mary and Joseph, and the baby lying in a manger” (Luke 2:16). The shepherds did not decide to take a casual stroll in journeying to Bethlehem. The text says they went with haste. The Greek grammar reveals that the shepherds traveled quickly with a great fervency within their entire being. It is obvious they wanted to find this infant.

Did they leave their sheep unchaperoned? Unattended? The text does not explicitly say. Perhaps they brought their lambs with them. We do not know for certain. What we do know is that the shepherds attention and focus was no longer on their flock of sheep but rather upon finding the Lamb of God (John 1:29).

When they arrived in Bethlehem they eventually found the baby Jesus lying in a manger. It was Christmas night. ¹⁷ And when they saw it, they made known the saying that had been told them concerning this child. ¹⁸ And all who heard it wondered at what the shepherds told them” (Luke 2:17-18).

The shepherds immediately told everyone what they had seen and heard from the angel. Everyone who heard the news that night marveled at what the shepherds had to say. Beyond Mary and Joseph, we do not explicitly know how many people were in attendance. However many were there, they all were amazed at the shepherds news.

What was Mary’s response and reaction?  ^19 “But Mary treasured up all these things, pondering them in her heart” (Luke 2:19). Mary treasured (συντηρέω; syntereo) all which had occurred. That is, she made a mental note to remember everything that had happened. She also pondered (συμβάλλω; symballo). This means she carefully reflected upon and seriously thought about the implications of all which was said.

What did the shepherds do? ²⁰ And the shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them” (Luke 2:20). The shepherds returned to the fields to resume their work, but they were changed men. They glorified (δοξάζω; doxazo) God. They praised (αἰνέω; aineo) God. Their worship of the Lord was a result of everything they had heard and seen that evening. They revered the Lord due to the revelation from the Lord.

Is that our response when we encounter a revelation from God through His Word? I hope so.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

 

 

^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 those with whom he is pleased!” (Luke 2:13-14)

As of yet, we do not know how the shepherds responded to the angel’s declaration. We’ll see that later on in Luke 2. However, in today’s text we do witness the angelic response to the angelic announcement.

Upon completing the revelation from God concerning the birth of Christ, there immediately appeared with the angel a large number of other angels. An army of angels, if you will. Their appearance coincided with their singular praising of God and God alone.

In their praise they continually said, ““Glory to God in the highest, and on earth peace among those with whom he is pleased!” It should be noted that the text does not say they sang but their words resound with the pure and holy praise for God. Let’s examine their statement in detail.

Glory (δόξα; doxa) means to attribute to God praise, splendor for His amazing might. God is the object of this praise.

In the highest (ὕψιστος; hypsistos) refers to God as the most High God. God is a world above the earth. He is from heaven on high.

And on earth (γῆ; ge) means this world of fallen and sinful people God has brought peace (εἰρήνη; eirene) tranquility and a freedom from worry. This is accomplished by the birth and incarnation of the Prince of Peace (Isaiah 9:6).

Who are the specific ones who will receive this peace? It is among those with whom he is pleased!  This is a statement in reference to the gracious of God. God’s peace of justification (Romans 5:1) is a gracious gift to those who are the objects of his pleasure (Ephesians 1:3-11).

Dr. R. C. Sproul explains that, “As God receives glory in the highest heaven where He resides, so the objects of His grace receive peace on earth.”

 As a child of God, do you recognize that you are an object of God’s grace and peace? If so, take time today to worship and thank the Lord for His wonderful gifts.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

^8 “And in the same region there were shepherds out in the field, keeping watch over their flock by night. ⁹ And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with great fear. ¹⁰ And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people. ¹¹ For unto you is born this day in the city of David a Savior, who is Christ the Lord. ¹² And this will be a sign for you: you will find a baby wrapped in swaddling cloths 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 those with whom he is pleased!” (Luke 2:8-14)

An unidentified angel suddenly appeared to a group of shepherds abiding in the field watching over their flock. What was the angel’s message which he said was “good news of great joy that will be for all the people?”

“For unto you is born this day in the city of David a Savior, who is Christ the Lord” (Luke 2:11). The phrase “For unto you” immediately refers to the shepherds, but also Israel and eventually mankind. “Is born this day” speaks of the reality of Jesus’ birth having occurred on the same day as the angel’s appearance to the shepherds. “In the city of David” is a clear contextual reference to Bethlehem. “A Savior” indicates the special significance of this child’s birth over against any other child’s birth. “Who is Christ the Lord” indicates the specific identify of this child: God in human form.

How would the shepherds be able to find this newborn child? The angel continued by saying, “And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger” (Luke 2:12). The word sign (σημεῖον; semeion) means an event of a scene which has a special meaning. If the shepherds were to journey to Bethlehem to find this child, which they did, they would be able to identify Him because He not only would be wrapped saddling cloths but also He would be lying in a manger. An unusual location for a newborn child.

Puritan Matthew Henry writes, “The sign was to consist, it seems, solely in the overpowering contrast between the things just said of Him and the lowly condition in which they would find Him—Him whose goings forth have been from of old, from everlasting, “ye shall find a Babe”; whom the heaven of heavens cannot contain, “wrapt in swaddling bands”; the “Saviour, Christ the Lord,” lying in a manger! Thus early were these amazing contrasts, which are His chosen style, held forth.”

2 Corinthians 8:9 says, ^9 “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich.”  

Henry Barraclough (1891-1983) was born in Windhill, Yorkshire, England. He was educated in England, and studied organ and piano from the age of 5. He worked for a while as a claims adjuster for the Car and General Insurance Company. From 1911-1913, he was secretary to George Scott Robertson, a Member of Parliament. He then joined the Chapman-Alexander evangelistic team as a pianist, and traveled with them to America and remained there. He fought in World War I, then became secretary, and later an administrator, of the General Assembly of the Presbyterian Church, 1919-1961.

He wrote 20 hymn texts and 120 tunes. His most familiar hymn arguably would be Ivory Palaces.

1. My Lord has garments so wondrous fine,
   and myrrh their texture fills;
   its fragrance reached to this heart of mine
   with joy my being thrills.
   • Refrain:
     Out of the ivory palaces,
     into a world of woe,
     Only His great eternal love
     made my Savior go.
2. His life had also its sorrows sore,
   for aloes had a part;
   and when I think of the cross He bore,
   my eyes with teardrops start.
3. His garments, too, were in cassia dipped,
   with healing in a touch;
   in paths of sin had my feet e’er slipped—
   He’s saved me from its clutch.
4. In garments glorious He will come,
   to open wide the door;
   And I shall enter my heav’nly home,
   to dwell forevermore.

Take time today to thank the Lord Jesus Christ for being willing to leave the ivory palaces of heaven and come to this world of woe in order to save your soul.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

^8 “And in the same region there were shepherds out in the field, keeping watch over their flock by night. ⁹ And an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with great fear. ¹⁰ And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people. ¹¹ For unto you is born this day in the city of David a Savior, who is Christ the Lord. ¹² And this will be a sign for you: you will find a baby wrapped in swaddling cloths 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 those with whom he is pleased!” (Luke 2:8-14)

At the same time as the birth of Jesus Christ was taking place in Bethlehem, there were in the same countryside or region shepherds. These were men who took care of sheep and goats. Presumably, some of these sheep would be chosen for sacrifice at the Temple in Jerusalem or selected for each individual families Passover Lamb.

These shepherds were out in the field. They were living outdoors because they were keeping watch over their flock. They were guarding their flock of sheep from potential predators and danger. The text also informs us that it was nighttime. In other words, aside from any presumed bonfire the shepherds may have made, or stars visible in the night sky, it was dark.

One commentator explains that, “Bethlehem was nearby Jerusalem, and many of the sheep used in the temple sacrifices came from there. The surrounding hills were prime grazing land, and shepherds worked in the area day and night, all year round. Therefore it is not possible to draw any conclusion about the time of year by the fact that shepherds were living out in the fields.”

It was during this nighttime setting that “an angel of the Lord appeared to them, and the glory of the Lord shone around them, and they were filled with great fear.” What a striking visual contrast to what existed just moments prior to this angel’s appearance. Darkness gave way to the glory of the Lord. Tranquility and relaxation gave way to great fear. The uncommon eclipsed the common.  The unfamiliar outshone the familiar. The sacred replaced the secular.

The great fear the shepherds experienced is described in the Authorized Version (KJV) as being “sore afraid.” Not “so afraid” but “sore afraid.” Their bodies ached from fear.

“And the angel said to them, “Fear not, for behold, I bring you good news of great joy that will be for all the people.” The angel, as God’s messenger, commanded the shepherds to not fear, but rather to pay close attention. This was because the angel was bringing them good news of great joy. This good news would not only be for the shepherds but for all kinds of people.

It is interesting to note that shepherds were considered lower class by the Jewish culture. One commentary explains that, “Due to the proximity to Jerusalem, some scholars have suggested that the flocks here are the temple flocks raised for sacrifice. This narrative would have challenged the values of many religious people, who despised shepherds; shepherds’ work kept them from participation in the religious activities of their communities.”

 What was the good news the angel possessed? We will examine the rest of today’s text when next we meet. Until then, remember that God chooses ordinary people, like shepherds, to do extraordinary work.

Soli deo Gloria!

 

 

 

 

“In those days a decree went out from Caesar Augustus that all the world should be registered. ² This was the first registration when Quirinius was governor of Syria. ³ And all went to be registered, each to his own town. ⁴ And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, ⁵ to be registered with Mary, his betrothed, who was with child. ⁶ And while they were there, the time came for her to give birth. ⁷ And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn.” (Luke 2:1-7)

Beginning in Luke 2:4, the Gospel writer moves from the general to the specific. He has introduced a decree issuing a census for the entire Roman world and its citizens in vs. 1-3. We now see how this decree from Rome would impact a couple from Nazareth in Galilee.

Joseph, upon hearing the news concerning the decree, displays his obedience to the government in charge by submitting himself and his betrothed wife Mary to the census. Joseph and Mary traveled from the region of Galilee, from the town of Nazareth, to the region of Judea, to the City of David which is called Bethlehem. They did so because their ancestry related them to David (Matthew 1:1-17; Luke 3:38).

Dr. John MacArthur writes that, “Both Joseph and Mary were descendants of David and therefore went to their tribal home in Judea to be registered. This was a difficult trek of more than 70 miles through mountainous terrain—a particularly grueling journey for Mary, on the verge of delivery. Perhaps she and Joseph were conscious that a birth in Bethlehem would fulfill the prophecy in Mic. 5:2.”

 ⁶ And while they were there, the time came for her to give birth. ⁷ And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn” (Luke 2:6-7).

Upon their arrival in Bethlehem, Mary gave birth to Jesus. Luke records that it was her firstborn son, but subsequently not her only son (Matthew 13:53-58; Mark 6:1-6). Mary and Joseph would consummate their marriage and have children together. Mary would not remain a perpetual virgin.

Mary wrapped Jesus in what is referred to as swaddling cloths (σπαργανόω; sparganoo). These cloths were literally strips of material used to tightly bind a baby. It kept the baby from scratching their face or eyes with their often sharp fingernails.  

Mary laid Jesus in a manger, which is an animal’s feeding trough. This face gives credence to the speculation that Jesus was born in some type of stable or caravansary. However, no actual description of the location of Jesus’s birth is given.

We also know that there was no place for them in the inn or guest room (κατάλυμα; katalyma). This was due to the presumably large number of people traveling to Bethlehem to register for the census.

The humility and relative obscurity of Christ’s birth parallels the words from Philippians 2: 5-7 which says, “⁵ Have this mind among yourselves, which is yours in Christ Jesus, ⁶ who, though he was in the form of God, did not count equality with God a thing to be grasped, ⁷ but emptied himself, by taking the form of a servant, being born in the likeness of men.”

 Puritan Matthew Henry writes, “The place where our Lord Jesus was born is very observable. He was born at Bethlehem; so it was foretold (Mic. 5:2), the scribes so understood it (Mt. 2:5, 6), so did the common people, Jn. 7:42. The name of the place was significant. Bethlehem signifies the house of bread; a proper place for him to be born in who is the Bread of life, the Bread that came down from heaven. But that was not all; Bethlehem was the city of David, where he was born, and therefore there he must be born who was the Son of David. Zion (Jerusalem) was also called the city of David (2 Sa. 5:7), yet Christ was not born there; for Bethlehem was that city of David where he was born in meanness, to be a shepherd; and this our Savior, when he humbled himself, chose for the place of his birth.”

 Soli deo Gloria!

“In those days a decree went out from Caesar Augustus that all the world should be registered. ² This was the first registration when Quirinius was governor of Syria. ³ And all went to be registered, each to his own town. ⁴ And Joseph also went up from Galilee, from the town of Nazareth, to Judea, to the city of David, which is called Bethlehem, because he was of the house and lineage of David, ⁵ to be registered with Mary, his betrothed, who was with child. ⁶ And while they were there, the time came for her to give birth. ⁷ And she gave birth to her firstborn son and wrapped him in swaddling cloths and laid him in a manger, because there was no place for them in the inn.” (Luke 2:1-7)

Arguably, one of the most familiar portions of New Testament Scripture, along with John 3:16 and Romans 8:28, would have to be the account of the birth of Jesus Christ from Luke 2. However, I do not want the familiarity of the words to obscure the meaning of the text. We humans can become so fixated upon familiar words and traditions that we fail to plumb the depths of Scripture to discover the gold of truth lurking underneath the surface. Therefore as we approach today’s text, instead of settling for the raking of leaves let us determine to dig for gold.

“In those days a decree went out from Caesar Augustus that all the world should be registered” (Luke 2:1). The phrase “in those days” refers to the immediate preceding context of Luke’s Gospel. It reminds us of what has already occurred in the lives of Zechariah, Elizabeth and Mary. By extension, it also points to Matthew’s account of the angel’s announcement to Joseph (Matthew 1:18-25). All of those events eventually lead to the singular event of Jesus Christ’s birth.

Included in those aforementioned events preparing the way for Christ’s arrival is that “a decree went out from Caesar Augustus that all the world should be registered” (Luke 2:1). A decree is an order or command instructing people what they must. A decree is not optional under an imperial monarchy like Rome or from an emperor such as Caesar Augustus.

What do we know about this Roman ruler? Caius Octavius was the grand-nephew, adopted son, and primary heir to Julius Caesar. Before and after Julius’s death in 44 B.C., the Roman government was consistently torn apart by power struggles. Octavius ascended to undisputed supremacy in 31 B.C. by defeating his last remaining rival, Antony, in a military battle at Actium. In 29 B.C., the Roman Senate declared Octavius Rome’s first emperor. Two years later they honored him with the title “Augustus” (“exalted one”—a term signifying religious veneration). Rome’s republican government was effectively abolished, and Augustus was given supreme military power. He reigned until his death at age 76 (A.D. 14). Under his rule, the Roman Empire dominated the Mediterranean region, ushering in a period of great prosperity and relative peace called the Pax Romana.

 What was the nature of Octavius’ decree? He commanded all the Roman world should be registered, or put on a census list. Why? The primary purpose of a census was for taxation. It was a way to determine how many people would provide revenue to the prevailing government.

Dr. John MacArthur explains that, “This was not merely a one-time census; the decree actually established a cycle of enrollments that were to occur every 14 years. Israel had previously been excluded from the Roman census, because Jews were exempt from serving in the Roman army, and the census was designed primarily to register young men for military service (as well as account for all Roman citizens). This new, universal census was ostensibly to number each nation by family and tribe (hence Joseph, a Judean, had to return to his ancestral home to register—see note on v. 3). Property and income values were not recorded in this registration. But soon the names and population statistics gathered in this census were used for the levying of poll taxes (see Matt. 22:17), and the Jews came to regard the census itself as a distasteful symbol of Roman oppression.”  

 Luke goes on to say that this registration census ^“was the first registration when Quirinius was governor of Syria” (Luke 2:2). Who was Quirinius? He was the imperial governor of Syria. Syria was located northeast of Palestine (Matthew 4:24; Acts 18:18).

^“And all went to be registered, each to his own town” (Luke 2:3). What do conquered people do when the imperial government and emperor issues an order. They obey it or face the consequences. One’s own town would not only consist of where an individual was born but also where they owned property. Dr. John Walvoord comments that, “Although Egyptian census records show that people had to return to their homes for a tax census, the home to which they returned was where they owned property, not simply where they were born (censuses registered persons according to property).”

 Therefore, God providentially orchestrated these geo-political events in order to ensure ancient Old Testament prophecies would be fulfilled. The providence of God has not changed. He was in control of world events at the time of the birth of Christ. He remains so today. May each of us rest in this timeless, biblical truth.

Soli deo Gloria!

 

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; 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.” ⁵⁶ And Mary remained with her about three months and returned to her home” (Luke 1:46-56).

To set the stage for our examination of Mary’s song of praise, let us consider the commentary by Dr. John MacArthur. He writes, “Mary’s Magnificat (the first word in the Latin translation) is filled with OT allusions and quotations. It reveals that Mary’s heart and mind were saturated with the word of God. It contains repeated echoes of Hannah’s prayers, e.g., 1 Sam. 1:11 and 2:1–10. These verses also contain numerous allusions to the Law, the Psalms, and the Prophets. The entire passage is a point-by-point reciting of the covenant promises of God.” Let us examine each point Mary recited of God’s covenant promises and character.

First, ⁴⁶ And Mary said, “My soul magnifies the Lord, ⁴⁷ and my spirit rejoices in God my Savior,” (Luke 1:46-47). Mary echoed I Samuel 2:1-10 when she declared that her mind, emotions and will were magnifying or praising the greatness of God (Psalm 34:1-3; 69:30). Additionally, she possessed great gladness and joy in God her Savior (Psalm 35:9; Isaiah 61:10; Habakkuk 3:18). Mary acknowledged that she regarded the Lord as her Savior (Psalm 106:21). She recognized that she was a sinner in need of God’s grace and mercy.

Second, “For he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed” (Luke 1:48).  Mary’s words resembled the words of Hannah (I Samuel 1:11) and the psalmist David (Psalm 138:6). She praised the Lord for using such a person of low estate like her in which future generations would praise her as fortunate.  

Third, “For he who is mighty has done great things for me, and holy is his name” (Luke 1:49). Luke 1:49 is filled with Old Testament references for God regarding His might (Psalm 89:8; Zephaniah 3:17), His greatness (Psalm 71:19; 126:1-3), and His holy name (Psalm 99:3; 111:9; Isaiah 57:15).

Fourth, “And his mercy is for those who fear him from generation to generation” (Luke 1:50). God’s continuous pity and compassion (Deuteronomy 5:10; 7:1-9; Psalm 89:1-2; 103:17) are for those who reverence and worship Him.

Fifth, “He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts” (Luke 1:51). The first phrase is taken from Psalm 89:10, 98:1, 118:16, and Isaiah 51:9. Mary spoke of God’s miraculous power. The second phrase cites Nebuchadnezzar’s words from Daniel 4:37. Not only will God choose to use the humble but will scatter or disperse the contemptuous and arrogant individual.

Sixth, “He has brought down the mighty from their thrones and exalted those of humble estate” (Luke 1:52). Mary’s next thought echoed Luke 1:51. Her following statement came from Job 5:11, Psalm 75:7, 107:40-41, 113:7-8, 147:6, and Ezekiel 21;26. Dr. John Walvoord writes that, “The principle that God exalts the humble and casts down the proud was common in the Old Testament (e.g., Prov. 3:34; Isaiah 2:11–12, 17).”

Seventh, “He has filled the hungry with good things, and the rich he has sent away empty” (Luke 1:53). The idea of filling the hungry comes from Psalm 34:10, and 107:9. The second statement proclaims judgment upon those who are filled with goods but are empty of God.

Eighth, “He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his offspring forever” (Luke 1:54-55). Mary rejoiced that God had kept His promises (Genesis 17:19; Isaiah 41:8-9; 44:21; 49:1-3; Psalm 98:3; 132:11; Micah 7:20).  

Luke then inserted this epilogue statement. “And Mary remained with her about three months and returned to her home.” It is logical to conclude, from the text, that Mary initially visited Elizabeth during the sixth month of her pregnancy and remained with her until she gave birth to her son John three months later. Mary then returned to Nazareth to await the birth of her own child.

It is an amazing blessing to see how saturated Mary’s soul was with the Old Testament Scriptures. This is even more amazing in light of the probability that she did not possess her own copy of the sacred text but rather heard it recited each Sabbath when she visited the local synagogue. How much more should we be filled with God’s Word.

May the Lord’s truth and grace be found here.

Soli deo Gloria!

 

³⁹ In those days Mary arose and went with haste into the hill country, to a town in Judah, ⁴⁰ and she entered the house of Zechariah and greeted Elizabeth. ⁴¹ And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit, ⁴² and she exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb! ⁴³ And why is this granted to me that the mother of my Lord should come to me? ⁴⁴ For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy. ⁴⁵ And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord.” (Luke 1:39–45)

The Gospel of Luke contains a somewhat obscure narrative in the New Testament’s treatment of the incarnation of the Lord Jesus Christ. It is a visit that Mary paid to her relatives Zechariah and Elizabeth. Luke 1:36 informs us, through the angel Gabriel, that Elizabeth and Mary were related. “And behold, your relative Elizabeth in her old age has also conceived a son, and this is the sixth month with her who was called barren.”

The word for relative (συγγενίς; syngenis) means, in the feminine gender, a kinswoman, who is a female member of an extended family or clan. Beyond this definition, we do not know if Elizabeth was a cousin or even an aunt to Mary. We can otherwise conclude that Elizabeth was older than Mary.

Luke tells us that the events he recorded occurred in the days of the angel Gabriel’s visit to not only Zechariah and Mary, but also presumably to Mary’s betrothed husband Joseph (Matthew 1:18-25). It was during this time, approximately six months into Elizabeth’s pregnancy (Luke 1:26), that Mary quickly traveled south from Nazareth to the hill country of Judea. She journeyed to an unidentified town in Judah and to the residence of Zechariah and Elizabeth.

Dr. John Walvoord explains that, “The journey from Nazareth to the hill country of Judea may have taken three to five days, depending on the precise location of Elizabeth’s home. In view of bandits on the roads, young Mary’s journey was courageous, although she may have found a caravan with which to travel; otherwise her family may not have allowed her to go.”

Upon arriving and entering their home, Mary greeted Elizabeth. Luke then recorded that something miraculous happened. ^“And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit” (Luke 1:41).

The text continues with Elizabeth saying to Mary, “Blessed are you among women, and blessed is the fruit of your womb! ⁴³ And why is this granted to me that the mother of my Lord should come to me? ⁴⁴ For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy. ⁴⁵ And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord.”

What exactly happened? Dr. John MacArthur comments that, “The Holy Spirit undoubtedly guided Elizabeth’s remarkable expression of praise. This expression is not in praise of Mary, but in praise of the child whom she bore. It was a profound expression of Elizabeth’s confidence that Mary’s child would be the long-hoped-for Messiah—the one whom even David called “Lord” (cf. 20:44). Elizabeth’s grasp of the situation was extraordinary, considering the aura of mystery that overshadowed all these events (cf. 2:19). She greeted Mary not with skepticism but with joy. She understood the response of the child in her own womb. And she seemed to comprehend the immense importance of the child whom Mary was carrying. All of this must be attributed to the illuminating work of the Spirit (1:41).”

Has the Lord ever given you an insight into a situation which you did not previously possess? Upon receiving such insight and wisdom, did you praise Him for it? Elizabeth did. And as we shall soon see, so did Mary. Take some time to do so today.

May the Lord’s truth and grace be found here.

Soli deo Gloria!