What is the Magnificat?

THE MAGNIFICAT. This is a name which was attached to Mary's utterance in the early age of the church — from the Latin word to magnify. Let these words of Mary be given in their entirety, that the reader may perceive more fully their divine meaning and beauty: My soul doth magnify the Lord, And my spirit hath rejoiced in God my Saviour. For He hath regarded the low estate of His handmaiden: For, behold, from henceforth all generations shall call me blessed. For He that is mighty hath done to me great things; And holy is His name. And His mercy is on them that fear Him From generation to generation. He hath showed strength with His arm; He hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, And exalted them of low degree. He hath filled the hungry with good things; And the rich He hath sent empty away. He hath holpen His servant Israel, In remembrance of His mercy; As He spake to our fathers, To Abraham, and to his seed for ever."

Elisabeth having relieved her heart, Mary again spoke, and poured out her song of praise to God, which had Him as her Saviour for its object, His grace to her for its subject, and that in connection with His mercy and sovereignty, as well as His faithfulness to Abraham and their fathers of old (Luke 1:46-55). With the last notes of her song, all that passed between those two for us comes to an end, though for about three months those holy women enjoyed each other's society. Then Mary retraced her steps northward to Nazareth, and Elisabeth's full time drew near for the birth of her son. The child was born, her neighbours and her cousins rejoiced, but Zacharias was still dumb.

And Mary arose in those days, and went to visit her cousin Elisabeth, the wife of Zacharias. And at the coming of Mary, Elisabeth was filled with the Holy Ghost, and with a loud voice she blessed Mary, whom she addressed as “the mother of my Lord.” At this Mary’s heart was so full of joy that she sang the lovely song, which commences, “My Soul doth magnify the Lord, and my spirit has rejoiced in God my Saviour” (Luke 1:46-55). So these two women rejoiced together, because they knew that Jesus, their Lord, was soon to be born into the world.

It has been said by a well-known writer that "it is remarkable that we are not told that Mary was full of the Holy Ghost. It appears to me," the writer proceeds, "that this is an honourable distinction for her. The Holy Ghost visited Elizabeth and Zacharias in an exceptional manner. But, although we cannot doubt that Mary was under the influence of the Spirit of God, it was a more inward effect more connected with her own faith, with her piety, with the more habitual relations of her heart with God (that were formed by this faith, and by this piety), and which consequently expressed itself more as her own sentiments. It is thankfulness for the grace conferred on her, the lowly one, and that in connection with the hopes and blessing of Israel." These remarks will help us in our consideration of this striking song of praise — a song which has been well described as "the proper celebration of Israel's joy in the gift of Christ." For while it is the utterance of the feelings which had been produced in Mary's heart by the Holy Ghost, and feelings which were suited and responsive to the distinguishing grace bestowed upon her, Mary herself was lost, so to speak, in her being a type of Israel. (See ver. 54.)

As may be seen at a glance, the song is Jewish in its character; that is, it does not go beyond Abraham and his seed. In this respect it has often been compared with that of Hannah, for she also, without going back as Mary did to God's promises to Abraham, surveys the whole of His dealings with His people, and triumphantly anticipates their complete deliverance, through Jehovah's intervention, as she says, "The adversaries of the Lord shall be broken to pieces; out of heaven he shall thunder upon them: the Lord shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed." Mary, on the other hand, regards the deliverance as already effected — effected in the One who was about to be born — and thus she says that "God has holpen his servant Israel, in remembrance of his mercy; as he spake to our fathers, to Abraham, and to his seed for ever."

Two things will not fail to arrest the attention in Mary's song. First, that she ascribes everything to God; and that, taking the place of nothingness, she celebrates His grace. Concerning these points we cannot refrain from citing the following words, "She acknowledges God her Saviour in the grace that has filled her with such joy; whilst, at the same time, she owns her utter littleness. For whatever might be the holiness of the instrument that God might employ — and that was found really in Mary — yet she was only great so long as she hid herself, for then God was everything. By making something of herself she would have lost her place; but this she did not. God kept her, in order that His grace might be fully manifested." May we all give heed to this blessed instruction, inasmuch as it is impossible that grace can have its full sway in our souls if we are not in our true place of nothingness before God.

Entering into these thoughts, the reader will readily understand the language of this song of praise. Whenever there is a real work of the Spirit of God in the souls of His people, their hearts ascend to the source whence their blessing has come. So with Mary; her first thought is the Lord who had visited her with such ineffable grace. "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour." Her individuality was merged for the moment, under the mighty action of the Holy Ghost, in Israel, and thus she rejoices in Israel's God and Saviour. It is true that she speaks of herself in the next verse, and says that God has regarded the low estate of His handmaiden (bondsmaid), and that all generations will henceforth call her blessed; but even so it is only as the chosen instrument of the blessing which was coming upon Israel. It was the thought of Israel's salvation out of their low estate which filled her soul when she said, "He that is mighty hath done to me great things; and holy is His name." For she immediately adds, "And his mercy is on them that fear him from generation to generation," showing, moreover, that it was God's elect Israel that occupied her mind — the Israel that Balaam was constrained to speak of when he said God had not beheld iniquity in Jacob nor seen perverseness in Israel — the Israel, in a word, of God's purpose and according to His thoughts.

The next three verses set forth the principles of God's actings in grace, and the condition of soul requisite for its reception. The proud in the imagination of their hearts, the mighty on their thrones, and the rich, the self-sufficient, cannot stand before a holy God in judgment. It is to the poor that the gospel is ever preached; and thus it is those of low degree whom God exalts, and the hungry whom He fills with good things. The Lord Himself proclaimed the same lesson when He said, "Blessed be ye poor: for yours is the kingdom of God. Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh … ."; and then, turning to the other side, "Woe unto you that are rich! for ye have received your consolation. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep." (Luke 6:20-26.) Far and wide let these solemn words run — encouragement and comfort to the poor, the suffering, and afflicted people of God, and as loud warnings to those who are seeking their satisfaction and exaltation in this world.

This is followed by Mary's prophetic utterance in verses 46-55. It was called forth by her sense of the extraordinary mercy that had been shown to her in her humble circumstances. Though descended from David she was but the espoused wife of the humble carpenter of Nazareth. In the mercy shown to her she saw the pledge of the final exaltation of those who fear God and the scattering of the proud and mighty of this world. She saw moreover that the coming of her Child was to be the fulfilment of the promise that had been made to Abraham — God's unconditional promise. She had no thought of Israel having deserved anything under the covenant of law. All depended upon the covenant of promise. The hungry were being filled and the rich dismissed empty. This is ever God's way.

We must not omit to notice that Mary spoke of "God my Saviour." Though the mother of our Saviour, she herself found her Saviour in God.

Mary answers,34 "My soul doth magnify the Lord, and my spirit35 has rejoiced in God my Saviour. For he has looked upon the low estate of his bondmaid; for, behold, from henceforth all generations shall call me blessed." It is remarkable how simply Scripture has met beforehand the monstrous unbelief of man which lowers God as much as it exalts a human being. Mary had no thought of exaltation. She says, "All generations shall call me blessed," but not a blesser. She was the object of blessing, not the giver or mediatrix of it. "For the Mighty One has done to me great things; and holy [is] his name [not a word of her own]. And his mercy is to generations and generations to them that fear him [not that pray to or worship me]. He has wrought strength with his arm; he has scattered haughty [ones] in the thought of their heart. He has put down rulers from thrones, and exalted the lowly" — alluding to her own place as well as Elisabeth's. "He has filled the hungry with good things; and sent the rich empty away. He has helped Israel, his servant, in order to remember mercy; as he spoke to our fathers, to Abraham, and to his seed for ever." It is remarkable how Jewish the character of the joy is, and the acknowledgement of the mercy. "Generations and generations": so Edd. after BCpm LΞ Amiat. Syrrpesch Memph. ℵ with nine other uncials has "generations and generations." Syrrsin pesch: "generation and tribe." — ACcorr D, etc., 33, have "generations of generations."

Mary's praise and adoration ascribed to the Lord is beautiful. She is a picture of the godly remnant of Israel, the mother of the man-child (Rev.12:1-6), and her language here will be that of the restored remnant of the Jews following the Great Tribulation. Her soul (the center of her emotions and affections) magnified the Lord, Jehovah. Her spirit (the center of her understanding and intelligence) rejoiced in God her Savior. Verse 46 indicates her submission to His authority when using the title Lord. Verse 47 shows her worship of the supreme God, yet who in grace became her Savior, for she knew herself to be a sinner who needed His salvation, just as we all do.

In verse 48 she is seen to recognize His tender mercy and care for her in her low estate, and that hers was an honor that would never fail to elicit the respect of all generations. While the great and mighty of this world are forgotten, this lowly, humble woman has such an honor as will never be forgotten.

To God also she ascribes infinite power, the mighty One who dealt with her in such power as in no other. But she hastens to add, "and Holy is His name," for in the world, power is ignorant of holiness, but God's power is sanctified (set apart) from every corrupting element. There also is the gentle, tender side of His character, showing mercy without ceasing to those who fear Him. "His mercy endures forever" (Ps.106:1)

Note that from verse 46 to 49 it is God personally of whom she speaks, "the Lord," "God my Savior," "He that is mighty," and "Holy is His name." But from verse 50 to 55 it is rather what He has done that is emphasized. His mercy is first mentioned, then strength (verse 51) by which the pride of the ungodly is humbled, showing judgment together with strength. Imaginations and high things that exalt themselves against the knowledge of God are brought down to dust. In verse 52 rule is seen, His putting down the mighty of this world and exalting the lowly. Verse 53 deals with His administration, His filling the hungry with good things and sending the rich away empty. He reverses the cruel order of the world. Verse 54 tells of His help to His suffering servant Israel, remembering mercy after long years of Israel's captivity, and this according to His promise to Abraham and his seed -- not according to the covenant of law. The law is left entirely out of Mary's prophecy, for here the glory of God and the person of Christ is the theme. What she speaks had direct application at the time and will also have application at the end of the Tribulation. Mary remained until near the time of Elizabeth's delivery, then returned home.

Verse 46. The heart of Mary is filled with joy, and she breaks forth into a song of praise. She acknowledges God her Saviour in the grace that has filled her with such joy, whilst, at the same time, she owns her utter littleness. For whatever might be the holiness of the instrument that God might employ, and that was found really in Mary, yet she was only great so long as she hid herself; for then God was everything. By making something of herself she would have lost her place; but this she did not. God kept her in order that His grace might be fully manifested.

The character of the thoughts that fill the heart of Mary is Jewish. It reminds us of Hannah's song in 1 Samuel 2, which speaks prophetically of this same blessed intervention of God. But Mary goes back to the promises made to the fathers, and takes in the whole of Israel.

She exclaims, “My spirit has rejoiced in God MY Saviour” (Luke 1:47). Like all who are taught of God she recognised her sinful estate and that she needed a Saviour, and had found One in God Himself. How can such a dogma as the immaculate conception, viz: that the Virgin Mary was born sinless, be promulgated in the face of her own confession of sinnership in the finding of God as Saviour?

The marvelous outburst of praise which comes from Mary's lips is a beautiful echo of the Old Testament Scriptures. The pious Virgin knew the Word of God; her heart was filled with it and the Holy Spirit used the Word in the expression of her praise. Many Psalms are touched upon, but especially are we reminded of Hannah's inspired song. (1 Samuel 2.) Notice also Mary's deep humility and her acknowledgment of the need of a Saviour. The invention of Rome, of the sinless and immaculate person of Mary, is disproved by everything in the Word of God.