42 And she spake out with a loud voice; and said, Blessed a art thou among women; and blessed is the fruit of thy womb.

43 And whence is this to me, that the mother of my Lord' should come to me?

a Ju.5.24. ver.28. b Jno.13.13. which believed that there shall be.

1 or,

dence of Zacharias when he was not employed in the temple.

40. Saluted Elisabeth. Expressed great joy and gratification at seeing her, and used the customary tokens of affectionate salutation.

41. Filled with the Holy Ghost. The meaning of this seems to be, that she was filled with joy; with a disposition to praise God; with a prophetic spirit, or a knowledge of the character of the child that should be born of her. All these were produced by the Holy Ghost. 42. Blessed art thou among women. She here repeated nearly the words of the angel to Mary, esteeming it to be the highest honor among mothers to be the mother of the Messiah.

43. And whence is this to me? An expression of humility. Why is it that the mother of my Lord should come to me, as if to honor me? Mother of my Lord. The word Lord sometimes denotes divinity, and sometimes superior, master, teacher, or governor. It was given by the Jews to their expected Messiah; but whether they understood it as denoting divinity, cannot now be ascertained. It is clear only that Elisabeth used it as denoting great dignity and honor.

45. Blessed is she that believed. That is, Mary, who believed what the angel spoke to her. She was blessed not only in the act of believing, but because the thing promised would certainly be fulfilled.

From these expressions of Elisabeth, we may learn: 1st. That the spirit of prophecy had not entirely ceased among the Jews. 2d. That the Holy Ghost is

45 And blessed is she that be

46 And Mary said, My c soul doth magnify the Lord,

47 And my spirit hath rejoiced in God my Saviour.

d

48 For he hath regarded the low estate of his handmaiden; for bec 1 Sa.2.1. Ps.34.2,3. d Ps.35.9. Hab.3.18. e Ps.136.23.

the source of light, comfort, and joy. 3d. That every thing about the birth of Jesus is remarkable, and that he must have been more than a mere man. 4th. That the prospect of the coming of the Messiah was one of great joy and rejoicing to ancient saints; and, 5th. That it was a high honor to be the mother of him that should redeem mankind. It is from that honor that the Roman Catholics have determined that it is right to worship the Virgin Mary, and to offer prayers to her: an act of worship as idolatrous as any that could be offered to a creature. For: 1st. It is not anywhere commanded in the Bible. 2d. It is expressly forbidden to worship any being but God. Ex. xxxiv. 14.; xx. 4, 5. Deut. vi. 13, 14. Isa. xlv. 20. It is idolatry to worship or pray to a creature. 4th. It is absurd to suppose that the Virgin Mary can be in all places at the same time, to hear the prayers of thousands at once, or that she can aid them. There is no idolatry more gross, and of course more wicked, than to worship the creature more than the Creator. Rom. i. 25.

46. My soul doth magnify the Lord. To magnify here means to make great, and then to extol, to praise, to celebrate. It does not mean here strictly to make great; but to increase in our estimation; that is, to praise, or extol. Sce Ps. xxxiv. 3. 2 Sam. vii. 26.

47. In God my Saviour. God is called Saviour, as he saves people from sin and death. He was Mary's Saviour, as he had redeemed her soul, and given a title to eternal life; and she rejoiced for that, and especially for his mercy in

b

49 For he that is mighty hath done to me great things;

holy dis his name.

50 And

and

generation.

51 He hath shewed strength with his arm; he hath scattered the proud in. the imagination of

a Mal.3.12. c.11.27.

honoring her by her being made the mother of the Messiah.

48. He hath regarded the low estate of his handmaid. Literally, he has looked upon the low or humble condition of his handmaid. That is, notwithstanding the humble rank and poverty of Mary, he has shown her favor. And this example abundantly teaches, what is elsewhere fully taught in the Bible, that God is not a respecter of persons; that he is not influenced, to confer favors, by wealth, honor, or office. Rom. ii. 11; x. 11, 12. He seeks out the humble and the contrite; and imparts his rich blessings to those who feel that they need them, and who will bless him for them. Ps. cxxxviii. 6. Isa. lvii. 15. From henceforth. Hereafter, or in consequence of this. All generations. All men. All posterity. Call me blessed. Pronounce me highly favored, or happy in being the mother of the Messiah. It is right to consider her as highly favored, or happy; but this certainly does not warrant us to worship her, or to pray to her. Abraham was blessed in being the father of the faithful; Paul in being the apostle to the Gentiles; Peter in first preaching the gospel to them; but who would think of worshipping or praying to Abraham, Paul, or Peter?

49. He that is mighty. God. T Hath done to me great things. Hath conferred on me great favors, and distinguished mercies. And holy is his name. This is an expression of Mary's feelings, desiring to bestow on God all honor and praise; and as the highest honor, she declared that his name was holy; that is, that God was free from sin, injustice, and impurity. The "name" of God is often put for God himself. The proper name of God is Jehovah, a word expressive of his essential being, derived from the word to be. Ex. iii. 14; vi. 3. Ps. lxxxiii. 18. That name is holy; is to be regarded as holy; and to make a common or profane use

of it, is solemnly forbidden in the third commandment. Ex. xx. 7.

50. His mercy. Favor shown to the miserable and the guilty. Is on them. Is showed or manifested to them. ¶ That fear him. That reverence or honor him. One kind of fear is that which a servant has of a cruel master, or a man has of a precipice, the plague, or death. This is not the fear which we ought to have of God. It is the fear which a dutiful child has of a kind and virtuous fathera fear of injuring his feelings; of dishonoring him by our life; of doing any thing which he would disapprove. It is on those who have such fear of God that his mercy descends. This is the fear of the Lord which is the beginning of wisdom. Ps. cxi. 10. Job xxviii. 28. ¶ From generation to generation. From one age to another. That is, it is unceasing; it continues, and abounds. But means also more than this. It means, that God's mercy will descend on the children, and children's children of those that fear him, and keep his commandments. Ex. xx. 6. In this respect, it is an unspeakable privilege to be descended of pious parents; to have been the subject of their prayers, and to have received their blessing. And it is also a matter of vast guilt not to copy their example, and to walk in their steps. If God is disposed to show mercy to thousands of generations, how heavy will be the condemnation if they do not avail themselves of it, and early seek his favor!

51. Hath showed strength with his arm. The arm is the symbol of strength. The expression in this, and the subsequent verses, has no particular reference to his mercy to Mary. From a contemplation of his goodness to her, she enlarges her views to a contemplation of his goodness and power in general to others, and to a celebration of the praises of God, for all that he has done to all men.-This is the nature of true piety. It does not terminate in think

b 1 Sa.2.5.

ing of God's mercy to us. It thinks of others spreads, in contemplation of other objects and praises God that others also are made partakers of his mercy, and that his goodness is manifested to all his works. ¶ He scattereth the proud. He hath often done it in time of battle and war. When the proud Assyrian, Egyptian, or Babylonian had come against the people of God, he had often scattered them, and driven away their armies. In the imagination of their hearts. Those who were lifted up or exalted, in their own view. Those who thought themselves to be superior to other men.

52. Hath put down the mighty. The mighty here denotes princes, kings, or conquerors. See Isa. xiv. 12, 13, 14. Their seats. Their thrones, or the places where they sat in pomp and power. ¶ Exalted them. Raised them up, or placed them in the seats of those who had been removed. Low degree. Low, or humble birth, and condition in life. This probably has reference to the case of Saul and David. Mary was celebrating the mercies of God to her, to her family, and of course to her ancestors. It was natural to allude to that great event in their history, when Saul was overcome in battle, and when David was taken from the sheep-fold, and placed on the throne. The origin of illustrious families is often obscure. Men are often raised by industry, talent, and the favor of God, from very humble stations; from the farm, or mechanic's shop to places of great trust in the church and state. They who are thus elevated, if imbued with right feelings, will not despise their former employments, nor their former companions, nor will they esteem their parents or friends the less, because they still remain in the same rank in life. No conduct is more odious and unchristian, than to be ashamed of our birth or the humble circumstances of our friends.

54 He hath holpen his servant Israel, in remembrance of his mercy;

55 As he spake d to our fathers, to Abraham, and to his seed for

ever.

c Ps.98.3. d Ge.17.19. Ps.132.11.

mercy of God. He daily fed the poor, the needy, and those who came to him with humble hearts. The rich hath he sent, &c. While the poor come to him for a supply of their daily wants; the rich come not that their necessities should be supplied, but come with lofty hearts, and insatiable desires, that their riches may be increased. When this is the case, God not unfrequently not only withholds what they ask, but he takes their riches away by fire, or flood, or disappointments, and sends them away empty. Prov. xxiii. 5. It is better to be poor, and go to God for our daily bread, than to be rich, and forget our dependence on him, and to seek only a great increase of our property.

54. Hath holpen. Hath helped or assisted. The word rendered "holpen" denotes, properly, to take hold of one, to help him up when he is in danger of falling, and means here that God had succored his people when they were feeble, and were in danger of falling or being overthrown. ¶ His servant Israel. His people, the Israelites, or those who truly feared him and kept his commandments. See Isa. xli. 8-9. Hos. xi. 1. ¶ In remembrance of his mercy. Or that his mercy may be remembered.

55. As he spake to our fathers, &c. That is, he has dealt mercifully with the children of Israel, according as he promised Abraham, Isaac, and Jacob. The promise particularly here referred to, is that respecting the Messiah, which was now about to be fulfilled. But there is no doubt that there was also included the promises respecting all the other mercies which had been conferred on the children of Israel. See Gen. xxii. 17-18. For ever. These words are to be referred to the preceding verse "in remembrance of his mercy for ever, as he spake," &c. They denote that the mercy of God manifested to his people, should be had in everlasting remembrance.

spoken by Hannah. 1 Sam. ii. 2-10. There are few pieces of poetry-for this is poetry, and almost the only poetry in the New Testament- -more beautiful than this. It is the language of a humble, thankful, pious female heart, praising God; 1st. For his mercy to her, (vs. 46-49); 2d. For his mercy to all men -his general goodness, (vs. 50-53); and, 3d. His special goodness to his people, (vs. 54-55).

59. On the eighth day. This was the day on which it was required to circumcise children. Gen. xxi. 4. T And they called him Zacharias. The name of the child was commonly given at the time of the circumcision. Gen. xxi. 3, 4. The name commonly given to the eldest son was that of the father.

60. Shall be called John. This was the name which the angel had said should be given to him, and which Zacharias had probably informed Elisabeth by writing.

61. There is none of thy kindred, &c. The Jewish tribes and families were kept distinct. To do this, and to avoid confusion in their genealogical tables, they probably gave only those names which were found among their ancestors. Another reason for this, common to all people, is the respect which is felt for honored parents and ancestors.

63. He asked. That is, by signs. TA writing table. The table, denoted by this word, was made of pine, and covered with wax, and was small, per

61 And they said unto her, There is none of thy kindred that is called by this name.

62 And they made signs to his father, how he would have him called.

63 And he asked for a writingtable, and wrote, saying, His name is John. And they marvelled all

64 And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God.

1

65 And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judea;

66 And all they that heard them

b ver.13. c ver.20. 1 or, things. haps as large as a sheet of paper. The ancients used to write on such tables, as they had not the use of paper. The instrument used for writing was an iron pen or stile, by which they marked on the wax which covered the table. Sometimes the writing table was made entirely of lead.

64. His mouth was opened, &c. That is, he was enabled to speak. For nine months he had been dumb, and it is probable that they supposed him to be afflicted with a paralytic affection, and would not recover. Hence their amazement when he spoke. For one act of disbelief, all this calamity had come upon him, and it had not come without effect. With true gratitude, he offered praise to God for the birth of a son, and for his restoration to the blessings of speech.

65. And fear came, &c. The word fear often denotes religious reverence. The remarkable circumstances attending the birth of John, and the fact that Zacharias was suddenly restored to speech, convinced them that God was there, and filled their minds with awe and veneration.

66. What manner of child, &c. Such were the remarkable circumstances of his birth, that they apprehended he would be distinguished as a prophet, or that great events would result from his life.

The hand of the Lord was with him. The word hand is used to denote aid, protection, favor. We stretch out

a

laid them up in their hearts, saying, What manner of child shall this be? And the hand of the Lord was with him.

67 And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,

a c.2.19,51. b Ps.80.17.

the hand to aid those whom we wish to help. The expression then means that God aided him, protected him, or showed him favor. Some think that these words are a part of the speech of the neighbors; What manner of child shall this be! God is so evidently with him!'

67. Filled with the Holy Ghost. See I ver. 15. And prophesied. The word prophesied means, 1st. To foretell future events. 2d. To celebrate the praises of God, (see 1 Sam. x. 5, 6; 1 Kings xviii. 29); then to teach, or preach the gospel, &c. This song of Zacharias partakes of all. It is principally employed in the praises of God, but it also predicts the future character and preaching of John.

68. Blessed. See Note, Matt. ver. 3. Hath visited. The word here rendered visited means properly to look upon; then to look upon in order to know the state of any one; then to visit for the purpose of aiding those who need aid, or alleviating misery. Compare Matt. xxv. 43. In this sense it is used here. God looked upon the world-He saw it miserable-He came to relieve it, and brought salvation. And redeemed. That is, was about to redeem, or had given the pledge that He would redeem. This was spoken under the belief that the Messiah, the Redeemer, was about to appear, and would certainly accomplish his work. The literal translation of this passage is, "He hath made redemption, or ransom for his people." A ransom was the price paid to deliver a captive taken in war. A is a prisoner taken in war by B. B has a right to detain him a prisoner by the laws of war, but C offers B a price if he will release A, and suffer him to go at liberty. The price which he pays, and which must be satisfactory to B, that is, be a reason to B why he should release him, is called a price or ransom. Men are sinners. They are bound over to just punishment by the law. The

68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people,

69 And hath raised up an horn of salvation d for us, in the house of his servant David;

c Ps.72.18. d Ps.111.9.

law is holy, and God, as a just govern or, must see that the law is honored, and the wicked punished. But if any thing can be done which will have the same good effect as the punishment of the sinner, or will be an equivalent for it, that is, be of equal value to the universe, God may consistently release him. If he can show the same hatred of sin, and deter others from sinning, and accomplish the purity of the sinner, the sinner may be released. Whatever will accomplish this is called a ransom, because it is in the eye of God a suffi cient reason why the sinner should not be punished; it is an equivalent for his sufferings, and God is satisfied. The blood of Jesus, i. e. his death, in the place of sinners, constitutes such a ransom. It is in their stead. It is for them. It is equivalent to their punishment. It is not itself a punishment for that always supposes personal crime but it is what God is pleased to accept in the place of eternal sufferings of the sinner. The king of the Locrians made a law that an adulterer should be punished with the loss of his eyes. His son was the first offender, and the father decreed that his son should lose one eye, and he himself one also. This was the ransom. He showed his love, his regard for the honor of his law, and the determination that the guilty should not escape. So God gave his Son a ransom to show his love; his regard to justice; and his willingness to save men-and his Son, in his death, was a ransom. He is often so called in the New Testament, Matt. xx. 28. Mark x. 45. Titus ii. 14. Heb. ix. 12. For a fuller view of the nature of a ransom, see Notes on Rom. iii. 24, 25.

69. And hath raised up a horn. A horn is a symbol of strength. The fig. ure is taken from the fact that in horned animals the strength lies in the horn. Particularly the great power of the rhi noceros or unicorn, is manifested by the use of a single horn of great