Sermons
Mary Exalts the Lord
Mary Exalts the Lord
Lk. 1:46-55
Introduction:
1. This section of Scripture is often identified as “The Magnificat.”
2. It is a title originating from a Latin word meaning “to magnify.” The title takes its meaning from the first line in what is considered a song by Mary. That first line in the NASB, “My soul exalts (or magnifies) the Lord.”
3. The passage follows immediately Luke’s description of the angel Gabriel announcing to Mary that she will bear a son and call His name Jesus. The angel said, “He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end” (Lk. 1:32-33). The angel further explained, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for this reason the holy Child shall be called the Son of God” (Lk. 1:35). This statement was given in response to Mary’s statement that she was a virgin.
4. Mary went to the house of her cousin Elizabeth who was pregnant with a child that would later be known as John the Baptist. The text says, the baby in Elizabeth’s womb leaped for joy when Mary greeted Elizabeth.
5. With these accounts Luke begins his accounting of the life of Jesus as fulfillment of the magnificent plan of God.
6. In previous studies we have considered various women in the life of Jesus. We have talked about the woman in the house of Simon the Pharisee (Lk. 7), the Syrophoenician woman (Matt. 15), the Samaritan woman at the well (Jn. 4) and the adulterous woman of John 8.
7. As we have done this we have observed that Jesus often broke with traditional cultural rules in His relationships with women. The disciples were amazed at His actions at the time, but the gospel accounts seem to lift women to a place of importance different than the place assigned to them by the society of the day. Luke 8:1-3 says, “The twelve were with Him as He was proclaiming and preaching the Kingdom of God, and also some women who had been healed.” Mary Magdalene, Joanna, and Susana are mentioned by name. There were others too. They contributed from their private funds to the group as Jesus proclaimed and preached the kingdom of God.
8. All of this raises interesting questions in the first century cultural context. What is the role of women in Jesus’ kingdom? What are the implications for our 21st century context? How is what is said in these gospel accounts to be seen in light ofcertain passages in Paul’s writings?
9. This evening, I want us to discuss some of these things. What is the role of women in God’s kingdom? Can they be elders? Can they address public assemblies with men? Should they be preachers? Can they ask questions in a Bible class? Can they pray? Read Scripture? Wait on the table?
10. This morning I want to look at Lk. 1:46ff and note Mary’s perception of her role in the plan of God. I would like to highlight her perception of her God. I want to note the significance of her perception as it relates to the ministry of Jesus and observe that Luke includes both her and Elizabeth in his recounting of the gospel.
Discussion:
I. It may be somewhat unusual for Mary and Elizabeth to be given space as witnesses of God’s intervention in the history of His people.
A. To be sure Zacharias and Joseph are included in the record but at least some in the culture
near the first century did not highly regard females.
1. The Mishnah, a book of Jewish oral traditions dated at end of 2nd century to the
beginning of the 3rd (Rosh Hoshana 1:8) tended to disqualify women from testimonies.
2. Ben Sirach writing in Jerusalem about 180 BC said, “the birth of a daughter is a loss”
(Sir. 22:3). “From garments comes the moth, and from a woman comes woman’s
wickedness. Better is the wickedness of a man than a woman who does good; and it is
a woman who brings shame and disgrace” (Sir. 42:13-14).
3. The first century Jewish historian Josephus said, “The woman . . . in all things is inferior
to the man” (Ap. 2.24:199). On the testimony of women he said, “Let not the
testimony of women be admitted on account of the levity and boldness of their sex”
(Antiquities vol. 1, 4.8.15).
4. Dorothy Isabel Sly in 1987 concluded that Philo of Alexandria, influenced by both
Jewish and Greek culture writing in the first half of the first century, viewed woman as a
danger to man unless she was under a man’s strict control. She concludes that Philo
makes value judgements in all his works that make masculinity and maleness superior
and femininity and femaleness inferior (The Perception of Women in the Writing of
Philo of Alexandria, PhD Thesis, September 1987, McMaster University, Hamilton,
Ontario, p. 50).
B. The biblical text gives place to Mary and Elizabeth as credible witnesses and as
honorable women, respected by God with a significant place in the unfolding of His
kingdom.
II. The Magnificat reveals Mary’s perception of God.
A. She sees God as “my Savior” (47).
1. Notice the personal pronoun here. It is not “our Savior” but “my Savior.”
2. This personal approach is continued . . .
a. “He has regard for His bondslave” (48).
b. “The Mighty One has done great things for me” (49).
B. She sees God as active “in all generations” (48).
1. “Upon generation after generation” (50).
2. “He spoke to our fathers” (55).
C. She sees God as “the Mighty One” doing great things (49). He is powerful.
D. She sees God as merciful. “His mercy is upon generation after generation” (50). She sees
God in the Psalms. See Psa. 103:17. She also quotes from Psa. 107:9 (53).
E. She sees God as a just ruler. “He has brought down rulers from their thrones and has
exalted those who were humble” (52). He has power and uses it justly.
1. “He fills the hungry with good things and sends away the rich empty-handed” (53).
2. “He has given help to Israel His servant, in remembrance of His mercy” (54).
F. She sees God as revealer. “He spoke to our fathers” (55).
III. The Magnificat reveals Mary’s perception of her role in the plan of God.
A. Mary sees herself as a key element in the unfolding of the plan of God.
1. She says, “From this time on all generations will count me blessed. For the Mighty
One has done great things for me” (48-49).
2. She sees herself as contributing to the manifestation of God’s mercy upon the
generations (5).
3. She sees herself as one through whom God is giving help to Israel (54).
4. She sees herself as part of the promise extending from Abraham (55). See Gen. 12:1-
3.
B. She believed what the angel had said (45).
1. “The Lord is with you” (28).
2. “You have found favor with God” (30).
3. His name “Jesus” means “deliverer.”
4. “He will be great and will be called the Son of the Most High; and the Lord God will
give Him the throne of His father David; and He will reign over the house of Jacob
forever, and His kingdom will have no end” (32-33). This harks back to 2 Sam. 7 and
God building a house and establishing a kingdom for David.
C. Perhaps some in the ancient world would not have honored Mary with such a part. But
God did.
D. Do you see yourself as having a role in the plan of God? To do so affects your entire
perception of your life and your purpose. The world’s self-serving gods of materialism,
power, and status evaporate into humility, service, and praise. This is exactly what Mary
evidences in her song.
E. How might her perceptions have influenced Jesus? Nothing is explicit in the text, but we
do know that His perceptions were consistent with hers.
IV. The only appropriate response for Mary was to exalt (magnify) the Lord. She had believed what God had revealed. She understood she was part of God’s unfolding plan to bring help and deliverance to Israel. As such she praised God for His mercy, His mighty deeds, and the fulfillment of His promises made to Abraham.
Conclusion:
1. Do you believe God’s promises?
2. Do you believe He has sent Jesus as the Deliverer?
3. Do you believe in His mercy, and His power, and are you willing to humble yourself and be used in His kingdom?
