28 And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among wo

men.

29 And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.

David," and as Joseph was only his reputed father, the lineage of Joseph was of less importance than that of Mary. And, moreover, in the genealogy in chap. iii., it is generally supposed that the descent of Jesus from David through Mary is given. The reason why Matthew and Luke traced the pedigree in different lines, is suggested in the note on Matt. i. 2-16. It is more consistent with the apparent object of Luke, to suppose him here to refer to Mary as a daughter of David, than to Joseph as his son.

28. Highly favored. "By being the mother of the long expected Messiah, the mother of the Redeemer of mankind. Long had he been predicted; long had the eyes of the nation been turned to him; and long had his coming been an object of intense desire. To be reckoned among his ancestors was accounted sufficient honor for even Abraham and David. But now the happy individual was designated who was to be his mother; and on Mary, a poor virgin of Nazareth, was to come this honor, which would have rendered infinitely illustrious any of the daughters of Adam, the honor of giving birth to the world's Redeemer, and the son of God."-Barnes. The Lord is with thee. The verb is not expressed in the original; and the phrase may be understood as a declaration of God's peculiar favor, as the common translation implies, or as an invocation of divine blessings, the Lord be with thee. Blessed art thou among women. Among Christians in all ages, the mother of our Lord has been held in the highest respect. Many indeed have absolutely worshipped her. And if idolatry in any form could be justified, this would seem to be one of the permitted cases; for none of the daughters of Adam, nor any

31 And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS.

32 He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto him the throne of his father David.

mere man, was so intimately connected with God's richest gift to his children. She may surely be regarded as peculiarly blessed, distinguished from all other women, by the high favor bestowed on her.

29. Troubled. Rather, perplexed, or amazed. She did not comprehend the meaning of this salutation, nor understand in what manner, nor for what cause, such an illustrious destiny awaited her. Whether, at first, she recognized her visitant as an angel, does not distinctly appear. But whatever idea she might have had concerning his character, his salutation was mysterious, and she cast in her mind, or considered earnestly, what it might mean. would seem, from what follows, that her perplexity was mingled with some apprehension.

It

30. Fear not. See note on ver. 13. She was assured that God was her friend, and that this visitation was an evidence of his love. It was an act of grace to her in particular, designed for a universal blessing. So far as she might apprehend any calamity, as the result of this divine appearance, her fears were banished by this assurance. Indeed, the character of the message was sufficient for this purpose. And so far as she might have been unable to perceive how she was to be thus blessed, and have feared there might be some delusion, this fear was also dispelled by the assurance that God designed to bless, who was able to perform his whole pleasure and to bestow blessings according to his own will. The manner of the blessing announced is unfolded in ver. 31-33.

31. Jesus. The Saviour, by way of eminence. See note on Matt. i. 21. 32. He shall be great. Jesus was truly illustrious. He was highly ex

handmaid of the Lord, be it unto me according to thy word. And the angel departed from her.

39 And Mary arose in those days, and went into the hill-country with haste, into a city of Juda, 40 And entered into the house of Zacharias, and saluted Elisabeth. 41 And it came to pass, that

thers, but not on their fathers' side. What is added here might serve to confirm the faith of Mary in the promise, by demonstrating that with God all things are possible.

By

33. Behold the handmaid, &c. this expression, Mary indicated the most perfect submission to the will of her heavenly Father, and faith in his promise. And such should be the state of feeling cherished by all. Whenever God indicates clearly his will concerning us, we should cheerfully acknowledge ourselves his servants, and accept the lot appointed to us, in full faith that it is designed in mercy. And even when the event is not so distinctly revealed to us, as to her, it becomes us to cherish such an unfaltering confidence in our heavenly Father's goodness as will enable us to say, Thy will be done; be it unto us according to thy good pleasure.

39. And Mary arose. The word here used has a wide range of signification, from simply arising from a seat, to the resurrection of the dead. It seems here to denote simply a change from inactivity to action, and is equivalent to changing the quiet of home for the fatigue and possible danger of a journey. Hill-country. The region round about Jerusalem was so called. The city to which she went was in the land of Judah. It will be remembered that the Levites had no portion in the general division of Canaan, but were distributed among the other tribes. Hence Zacharias, though a Levite, dwelt in a city of Judah.

40. Saluted Elisabeth. Addressed her with the customary tokens of civility and affection. This visit was doubtless made in consequence of the annunciation to Mary that her kinswoman had been visited from on high. She would naturally desire to converse with some one, in regard to the mysterious communication which she had received,

when Elisabeth heard the salutation of Mary, the babe leaped in her womb: and Elisabeth was filled with the Holy Ghost.

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

43 And whence is this to me,

and the events which followed. And no person would more readily occur, as worthy of confidence and capable of giving advice and encouragement, than a kinswoman, who herself had been made to realize the special grace and power of the Most High.

41. It is a probable supposition that Elisabeth understood, from what her husband had made known to her, by writing or otherwise, of his interview with the angel, that her child should be the precursor of the Messiah; but that she did not know of whom the Messiah should be born, until she was admonished by the circumstance here related. It does not appear that Mary had made known her interview with the angel; yet Elisabeth was so fully assured that the mother of the Messiah stood before her, that she unhesitatingly addressed her as such, ver. 43. Filled with the Holy Ghost. This phrase ordinarily implies the gift of prophecy; ver. 67; Acts ii. 4; and such seems to be its meaning here. The spirit revealed to Elisabeth the past, and enabled her to testify concerning the future; ver. 42-45.

42. This address is almost a repetition of the angel's language in ver. 28, 35.

43. Whence is this to me, &c. With meekness and humility, Elisabeth expresses surprise that she should receive a visit from one whom she esteemed so much more honorable than herself.

My Lord. This term is of very wide signification, sometimes denoting the God of the universe, and sometimes only the master of a servant, or the husband of a wife. In all cases, however, it indicates superiority, and is addressed to those who are acknowledged to be superior in rank, or character, or authority. It was commonly applied by the Jews to the Messiah, and such is doubtless its meaning here. It does not, however, define the precise charthat the mother of my Lord should come to me?

44 For lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.

45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.

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

acter or dignity of Jesus; but merely indicates his superiority to other men.

44. This verse contains the reason why Elisabeth so instantaneously recognized Mary as the mother of the Lord.

45. Blessed is she that believed, &c. Mary was doubly blessed. She believed the divine testimony at once, and rejoiced in hope. See note on ver. 34. Moreover, the promise was certain of fulfilment, and she should not be disappointed in her hope of this signal blessing.

46. Magnify. Literally, to make great. The meaning, here, is to extol, or to celebrate the praises of God, that his majesty and glory might be more vividly apprehended.

47. God my Saviour. The appellation, Saviour, is generally given to Jesus. But it is also given to the Father by the sacred writers. Isa. xliii. 3; xlv. 21; 1 Tim. ii. 3; iv. 10. Such is its meaning here. Mary rejoiced in God as her Saviour, who had both the will and the power to save from sin and from all evil, and to bestow spiritual blessings.

48. Regarded. Literally, looked upon. The low estate. The humble condition in life. God did not select the mother of our Lord from the daughters of the haughty rulers or more haughty priests. But this distinguishing token of his grace was conferred on a humble and unassuming virgin, who, though a daughter of David, had hitherto dwelt in obscurity. Thus was manifested the fact that God is no respecter of persons; and thus is additional confirmation afforded that Jesus is truly the Son of God. None can suppose that Jesus attained his illustrious position by any device of rulers, priests, or other

47 And my spirit hath rejoiced in God my Saviour.

48 For he hath regarded the low estate of his handmaiden: for be hold, from henceforth all generations shall call me blessed.

49 For he that is mighty hath done to me great things; and holy is his name.

50 And his mercy is on them that fear him, from generation to generation.

friends of power and influence. The obscurity of his birth, the original condition and occupation of his apostles, together with the continual and unmitigated scorn and fierce opposition he encountered from priests and rulers, afford the most satisfactory evidence of his Messiahship. For, under such circumstances, he could not have accomplished his work, unless God were with him. Acts v. 38, 39. Call me blessed. Shall regard me as one highly favored of God, to be selected from among the lowly and humble, and alted to the high honor of giving birth to the Saviour of the world. She is certainly entitled to be honored by men in all ages; but not to be worshipped, as by the Romish Church.

ex

49. In this verse is an acknowledgment that this great and marvellous work was of God alone, and a devout confession of his holiness. Name frequently signifies person. If such be its meaning here, the acknowledgment of God's holiness is direct; if otherwise, indirect, though none the less positive; for if his name is holy, and ought never to be uttered but with feelings of reverence and pious regard, most certainly he himself is pure and holy, else his name could not deserve such honor.

50. His mercy is on them that fear him. His favor and grace are enjoyed by all who truly reverence him. Although "the Lord is good unto all, and his tender mercies are over all his works," Ps. cxlv. 9, and although "he is kind to the unthankful and to the evil," Luke vi. 35, yet it should never be forgotten, that none enjoy or truly realize his merciful kindness except those who reverence his name. His goodness will eventually lead all to re52 He hath put down the mighty from their seats, and exalted them of low degree.

53 He hath filled the hungry with good things, and the rich he hath sent empty away.

54 He hath holpen his servant pentance; but until men do repent, they cannot enjoy the happiness prepared for them. As God is the special Saviour of believers, while he is truly the Saviour of all men, 1 Tim. iv. 10, so also while he is infinitely merciful to all his children, his mercy is specially manifested to them who reverence and obey him, and peculiarly enjoyed by them. From generation to generation. That is, perpetually. God changes not. From the beginning of time, through all ages, his mercy is extended to his offspring, and enjoyed by them in a degree proportionate to their moral purity.

51, 52. This language is "the eastern manner of expressing that God was about to raise those who were in a low condition, and depress those who were in a high one." Pearce. This commentator and some others suppose the expressions here used are to be understood prophetically, concerning the overthrow of Herod and other rulers, and the exaltation of those who had before been destitute of power. Others understand a general acknowledgment that God doeth all things, at all times, according to his own will. It was doubtless the effect of the gospel, to abase the proud and exalt the humble. Luke xviii. 14. Yet the construction of this passage seems to indicate rather what God had already done, than what his gospel should afterwards do. Perhaps the fact that he had passed by the proud and powerful, and had selected a meek and unpretending virgin to be the recipient of such a signal favor, prompted Mary to make this general acknowledgment of his supremacy. He

hath showed strength with his arm. Some have supposed that the exertion of different degrees of power are indicated by the arm of God, and his hand, and his finger. This distinction appears more fanciful than judicious; for

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

56 And Mary abode with her about three months, and returned to her own house.

57 Now Elisabeth's full time came that she should be delivered; and she brought forth a son.

his wonderful works are ascribed indifferently to his finger and his hand, and to his hand and his arm. Compare Exo. iii. 20, with viii. 19; and see Ps. xliv. 3; xcviii. 1. Either of these phrases is simply a figurative expression, to denote the divine power.

53. He hath filled the hungry, &c. The same general idea is here expressed, as in the foregoing verses; that God is able and has a right to bestow or withhold, as seemeth good in his own sight. He maketh glad the heart of the poor, by the supply of their daily wants; and he humbleth the arrogance of the rich, who are proud and who deny him, by causing their riches to vanish.

54, 55. The meaning of these verses is more perspicuously expressed in the translation by Campbell. "He supported Israel his servant, (as he promised to our fathers,) ever inclined to mercy towards Abraham and his race." Holpen. A word nearly if not entirely obsolete, meaning helped. The original denotes to hold by the hand, or to uphold. The idea is, that, amidst all dangers and perils, Israel or the Israelites had been guided, and protected, and preserved from material harm, by him who promised Abraham that his posterity should be blessed. Allusion is made to the promise of a Messiah. We may therefore understand Mary to mean that God had not only afforded help to Israel in time past, but was now about to fulfil his promise in its most important sense, by the birth and ministry of his wellbeloved Son. This was the crowning mercy; and it seems to be included in this ascription of praise to God for the performance of his promise to Abraham. Gen. xvii. 6-8; xxii. 15-18. Compare Acts iii. 25, 26; Gal. iii. 16.

The striking similarity between this