the house of David; and the virgin's name was Mary. 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 reckou ed 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 30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God. 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 33 And he shall reign over the | holy thing which shall be born of house of Jacob for ever; and of his thee, shall be called the Son of kingdom there shall be no end. 34 Then said Mary unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that God. 36 And behold, thy cousin Elisabeth, she hath also conceived a son in her old age; and this is the sixth month with her who was called barren : 37 For with God nothing shall be impossible. 38 And Mary said, Behold the anciently promised, that he should have the heathen for his inheritance, and the uttermost parts of the earth for a possession. Ps. ii. 8. And the apostle declares that every enemy shall be subjected to his power, and shall yield the same willing obedience to him which he yields to the Father. 1 Cor. xv. 24 Of his kingdom there shall be no end. The apostle declares that Jesus will surrender the kingdom to the Father, when it shall have triumphed over all opposition. 1 Cor. xv. 28. Yet it may properly be called endless, inasmuch as the same principles of govvernment will be perpetual, and its fundamental principle of love will never cease to exercise its purifying and lifegiving power. alted in power, being subject alone to 33. Reign over the house of Jacob, &c. In other words, over the children of Israel, the ancient covenant people of God. This, however, does not express the full extent of his dominion, unless we understand the house of Jacob here to mean the same as the "Israel of God," Gal. vi. 16; where the Gentiles are included with the Jews. It was 34. It may be observed that the question of Mary was put in a different form from that of Zacharias, ver. 18. He expressed a doubt, and desired evidence. She seems not to have doubted the truth, but desired information how the promised blessing should be bestowed. His question was improper, and hers proper, so far as we can judge from the answers, in the two cases. 35. In this verse it is declared, that the birth of the Saviour should not depend on human agency, but that it should be the result of divine power. This declaration was sufficient to remove all difficulty froin the mind of Mary, and to assure her heart that what God had promised, he was able to perform. On the subject of the miraculous conception, see note on Matt. i. 18. Holy thing. Rather, holy pro geny. Shall be called the Son of See note on ver. 32. 36, 37. Cousin Elisabeth. Rather, relative, or kinswoman. Elisabeth was of the tribe of Levi, ver. 5, and Mary of Judah. They may have been actually cousins on the side of their mo And handmaid of the Lord, be it unto | when Elisabeth heard the salutame according to thy word. tion of Mary, the babe leaped in the angel departed from her. her womb and Elisabeth was filled with the Holy Ghost. 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 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, thers, but not on their fathers' side. and the events which followed. And What is added here might serve to no person would more readily occur, as confirm the faith of Mary in the prom-worthy of confidence and capable of ise, by demonstrating that with God all giving advice and encouragement, than things are possible. a kinswoman, who herself had been made to realize the special grace and power of the Most High. 38. Behold the handmaid, &c. By this expression, Mary indicated the most perfect submission to the will of 41. It is a probable supposition that her heavenly Father, and faith in his Elisabeth understood, from what her promise. And such should be the state husband had made known to her, by of feeling cherished by all. Whenever writing or otherwise, of his interview God indicates clearly his will concern- with the angel, that her child should ing us, we should cheerfully acknowl-be the precursor of the Messiah; but edge 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, 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 char that 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. 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 45 And blessed is she that believed for there shall be a per-done to me great things; and holy formance of those things which is his name. 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 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 unmit igated 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 exalted 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. 49. In this verse is an acknowledg ment 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 re 51 He hath shewed strength | Israel, in remembrance of his merwith his arm; he hath scattered cy; the proud in the imagination of their hearts. 52 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. 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. 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 54, 55. The meaning of these verses in a high one."-Pearce. This com- is more perspicuously expressed in the mentator and some others suppose the translation by Campbell. "He supexpressions here used are to be under- ported Israel his servant, (as he promstood prophetically, concerning the over-ised to our fathers,) ever inclined to throw of Herod and other rulers, and mercy towards Abraham and his race." the exaltation of those who had before Holpen. A word nearly if not enbeen 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 tirely 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 |