Luke, However, Highlights Several Women Throughout His Ministry. His Overarching Interest
Mary’s Anthem
Luke 1:46-56
Background:
The inclusion of Mary’s song is somewhat of a textual anomaly. Within Luke’s cultural context, women were not typically identified as teachers or capable of making statements, never mind monologues, that were worthy to be expressed to larger audiences or recorded for multiple audiences to receive.
Luke, however, highlights several women throughout his ministry. His overarching interest is in the purpose and fulfillment of Jesus’ ministry. Much of his gospel documents the joy that resulted from the healing works of Christ as well as his dependence on the Holy Spirit.[1]
The context of Luke 1:46-56 is Mary’s response to Elizabeth’s declaration that the baby in Mary’s womb is the expected Lord and initiates a series of four songs.[2] It is possible that Luke includes this song as a means of reminding his audience that God rarely acts according to the expectations of the people or uses the leaders that people expect. Through Mary's song, Luke reaffirms, that even the coming Messiah may not fit the imaginations of those who have been awaiting him. Mary's song, as well as the three that follow tell of God's grace that is extended to those who do not deserve it as well has the way in which God turns things upside down in order to accomplish his will on earth.[3]
Exposition
Upon hearing Elizabeth's declaration "Blessed is she who believed" in verse 1:45, Mary "Worshipped and praised God because she recognized the miracle of the birth of Christ as the fulfillment of the covenant, the outworking of the mighty power of God.”[4] It is also with this verse that Luke initiates his theme of salvation through faith rather than works.
- Cultivated Worship
Mary's song, recorded in Luke, closely parallels Hannah's song recorded in 1 Samuel 2:1-10. However, she also includes portions of twelve other Old Testament passages. This demonstrates, though she is an unschooled woman, Mary has an intimate knowledge of the Scriptures. Because Mary had believed God's word, she will experience His power.[5]
Mary's response begins with the acknowledgment of her salvation (v47) as she praises, "God my Savior."[6] It is probable that Mary is cognizant of her low cultural status. Earlier, she had referred to herself as a servant of the Lord (cf. 1:38). She restates this again in her song as she addresses herself as a bondservant, or slave. Her inferior social status is confirmed by her betrothal to a lowly carpenter. Despite her humble estate, God had chosen her as the mother of the Messiah. God had "regarded" her and from this point forward, the following generations will regard her as highly favored. As exhibited repeatedly in the Old Testament, God has taken the lowly, the unexpected, and exalted it.
2. Coming Miracle
"The second strophe (vv. 49-50) glorifies God for His power, holiness, and mercy."[7] Mary now acknowledges that God's grace is not only extended to her but all of humanity. Specifically, she addresses the helpless, humble, and the hungry.[8] Within this cultural context, the common people had few civil rights or justice. It was nearly impossible for them to go against the legal system. This was largely due to the zealots who used violence to oppose Rome's oppression. However their activities made the living conditions worse for everyone else which further led to the discouragement of the common people.[9]
Mary sees the coming of the Lord as the turning point for this cultural tension. The word translated as "mercy" in verse 50 literally means "loyal love." Within her song, Mary is describing the mercy or compassion that God gives to those who are in covenant (relationship) with Him.
3. Covenant Fulfilled
The third strophe of Mary's song (vv51-53) affirms the immanent fulfillment of the covenant by reflecting the reversal of these social conditions. Within their worldview, Jews perceived the misfortune of people as a warranted effect of disobedience to God's commands. It was the cultural expectation that the wealthy were blessed out of their religious piety and the poor received the due punishment for their disobedience, deserving nothing more than shame and hunger.
The same Mighty One who had done great things[10] for Mary will now also act on behalf of Israel, those in relationship with Him. God's holiness causes Him to act in moral perfection,[11] unlike humanity. Just as God had acted on Mary's behalf and blessed her despite her undeserving status, so God will bless an undeserving Israel. God's favor on His people will reverse the social and political conditions.[12] "God had dealt with Mary as He had dealt with His people."[13] "In spite of Israel's destitute condition, the nation was still God's servant and He would help the people fulfill His purposes."[14]
God has "remembered His Mercy" and the promises he made to Israel. A deliverer is on His way.
Conclusion
This unsuspecting song is included within Luke's Gospel with dual significance. First, the song itself affirms that God's grace extends to those who do not deserve it. Just as He had previously used the lowly and weak such as Isaac over Ishmael, Jacob over Esau, prostitutes such as Rehab and Gomer, or David over all of his elder brothers to bring God's will into fruition, again the one unsuspected by society will be sent as the deliverer. The Messiah will not be the conquering Davidic king that the religious leaders expect, but the lowly child born to anordinary carpenter's wife.
Second, even the messenger is culturally unfitting. This important message of grace comes from a young girl, daughter of no one important. What good message could come from a woman? What good comes out of Nazareth? What kind of King comes in a stable? What kind of Messiah arrives as a helpless infant? I cannot help but wonder what further assumptions we have made that may not fit into God's greater plan.
[1] Thomas Constable, “Luke,” Dr. Constables Expository Bible Study Notes (2012) (accessed 11/9/12). 2.
[2] See also, Luke 1:68-79; 2:1; and 2:29-32.
[3] Warren W. Wiersbe, The Bible Exposition Commentary – New Testament, Volume 1. Colorado Springs, CO: Victor, 2001. WORDsearch CROSS e-book, 1:173.
[4] Dwight Pentecost, The Words and Works of Jesus Christ: A Study of the Life of Christ (Grand Rapids: Zondervan, 1981), 49.
[5] Wiersbe, 173.
[6] Hab. 3:18; cf. 1 Sam. 2:1; Ps. 35:9.
[7] Constable, 25.
[8] Luke 1:51-53.
[9] Wiersbe, 173.
[10] cf. Ps. 24:8; Zeph. 3:17.
[11] cf. Ps. 99:3; 103:1; 111:9; Isa. 57:15.
[12] Constable, 25.
[13] Ibid.
[14] Wiersbe, 173.