Luke 1:47

(ubi sup.) The first-fruit of the Spirit is peace and joy. Because then the holy Virgin had drunk in all the graces of the Spirit, she rightly adds, And my spirit hath leaped for joy. (exultavit.) She means the same thing, soul and spirit. But the frequent mention of leaping for joy in the Scriptures implies a certain bright and cheerful state of mind in those who are worthy. Hence the Virgin exults in the Lord with an unspeakable springing (and bounding) of the heart for joy, and in the breaking forth into utterance of a noble affection. It follows, in God my Saviour. (ubi sup.) But if at any time light shall have crept into his heart, and loving God and despising bodily things he shall have gained the perfect standing of the just, without any difficulty shall he obtain joy in the Lord.

There is also intimated the affection of the one praising not only as grateful, but as joyful, by exulting in the divine salvation, when it is added: And my spirit has exulted in God my savior, that is, in God the savior, so that she …

But he magnifies God who worthily follows Christ, and now that he is called Christian, lessens not the glory of Christ by acting unworthily, but does great and heavenly things; and then the Spirit (that is, the anointing of the Spirit) shall rejoice, (i. e. make him to prosper,) and shall not be withdrawn, so to say, and put to death.

Because the spirit of the Virgin rejoices in the eternal Godhead of the same Jesus. (i. e. the Saviour,) whose flesh is formed in the womb by a temporal conception.

Know also that Scripture, seemingly, simply calls spirit and soul one and the same thing, but properly it distinguishes between them. For it calls the psychical man one who lives according to nature and is guided by human reasoning — for example, when hungry he …

And she rejoiced in hope of salvation through faith in him, which is a blessing common to all true believers, more than in being his mother after the flesh, which was an honour peculiar to her.

And my spirit hath rejoiced in God my Saviour. Which also, may be understood, either of God the Father, who was her Saviour, both as the God of nature and providence; so the Persic version renders it, "in God that gives me life"; and who had supported, maintained, and preserved her life; and as the God of grace, who has contrived the scheme of salvation, fixed upon, and appointed Christ to be the Saviour; and who saves by him, and therefore is sometimes said to be our Saviour.

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 her a title to eternal life; and she rejoiced for that, and especially for his mercy in honoring her by her being made the mother of the Messiah.

IT is very clear that Mary was not beginning a new thing, for she speaks in the present tense, and in a tense which seems to have been present for a long time, "My soul does magnify the Lord." Ever since she had received the wonderful tidings of the choice which God had made of her for her high position, she had begun to magnify the Lord. And when once a soul has a deep sense of God's mercy and begins magnifying Him, there is no end to it.

His "Anointed," whose horn He will exalt (1Sa 2:10); in the Virgin's song, it is as the "Help" promised to Israel by all the prophets. My soul . . . my spirit--"all that is within me" (Ps 103:1).

MARY'S Magnificat was a song of faith. You have thought, perhaps, that you could easily have sung this song if you had been as highly favored as she was, but are you sure that you could have done so? Have you ever realized the difficulties under which this hymn was composed and sung? If not, permit me to remind you that the wondrous birth which had been promised to her had not then been accomplished and in her mind there must have been a consciousness that many would doubt her statements.

These verses contain Mary's famous hymn of praise, in the prospect of becoming the "mother of our Lord." Next to the Lord's Prayer, perhaps, few passages of Scripture are better known than this. Wherever the Church of England's Prayer-book is used, this hymn forms part of the evening service. And we need not wonder that the compilers of that Prayer-book gave it so prominent a place. No words can express more aptly the praise for redeeming mercy which ought to form part of the public worship of every branch of Christ's Church. Let us mark, firstly — the full acquaintance with Scripture which this hymn exhibits. We are reminded as we read it, of many expressions in the book of Psalms. Above all, we are reminded of the song of Hannah , in first Samuel, chapter 2. It is evident that Mary's memory was stored with Scripture. She was familiar, whether by hearing or by reading — with the Old Testament. And so, when out of the abundance of her heart her mouth spoke, she gave vent to her feelings in Scriptural language. Moved by the Holy Spirit to break forth into praise, she chooses language which the Holy Spirit had already consecrated and used. Let us strive, every year we live — to become more deeply acquainted with Scripture. Let us study it, search into it, dig into it, meditate on it — until it dwells in us richly. (Colossians 3:16.) In particular, let us labor to make ourselves familiar with those parts of the Bible which, like the book of Psalms, describe the experience of the saints of old. We shall find it most helpful to us in all our approaches to God. It will supply us with the best and most suitable language both for the expression of our needs and thanksgivings. Such knowledge of the Bible can doubtless never be attained without regular, daily study. But the time spent on such study is never misspent. It will bear fruit after many days.

These verses contain Mary's famous hymn of praise, in the prospect of becoming the "mother of our Lord." Next to the Lord's Prayer, perhaps, few passages of Scripture are better known than this. Wherever the Church of England's Prayer-book is used, this hymn forms part of the evening service. And we need not wonder that the compilers of that Prayer-book gave it so prominent a place. No words can express more aptly the praise for redeeming mercy which ought to form part of the public worship of every branch of Christ's Church.

MARY was on a visit when she expressed her joy in the language of this noble song. It were well if all our social communion were as useful to our hearts as this visit was to Mary. "Iron sharpens iron, so a man sharpens the countenance of his friend." Mary, full of faith, goes to see Elizabeth, who is also full of holy confidence and the two are not long together before their faith mounts to full assurance and their full assurance bursts forth in a torrent of sacred praise!

MARY was on a visit when she expressed her joy in the language of this noble song. It were well if all our social communion were as useful to our hearts as this visit was to Mary. "Iron sharpens iron, so a man sharpens the countenance of his friend." Mary, full of faith, goes to see Elizabeth, who is also full of holy confidence and the two are not long together before their faith mounts to full assurance and their full assurance bursts forth in a torrent of sacred praise! This praise aroused their slumbering powers and instead of two ordinary village women, we see before us two prophetesses and poetesses upon whom the Spirit of God abundantly rested. When we meet with our kinsfolk and acquaintance, let it be our prayer to God that our communion may be not only pleasant, but profitable. Let us pray that we may not merely pass away time and spend a pleasant hour, but may advance a day's march nearer Heaven and acquire greater fitness for our eternal rest! Observe, this morning, the sacred joy of Mary that you may imitate it. This is a season when all men expect us to be joyous. We compliment each other with the desire that we may have a "Merry Christmas." Some Christians who are a little squeamish do not like the word "merry." It is a right good old Saxon word, having the joy of childhood and the mirth of manhood in it. It brings before one's mind the old song of the midnight peal of bells, the holly and the blazing log. I love it for its place in that most tender of all parables, where it is written, that, when the long-lost prodigal returned to his father safe and sound, "They began to be merry." This is the season when we are expected to be happy.

IT is very clear that Mary was not beginning a new thing, for she speaks in the present tense, and in a tense which seems to have been present for a long time, "My soul does magnify the Lord." Ever since she had received the wonderful tidings of the choice which God had made of her for her high position, she had begun to magnify the Lord. And when once a soul has a deep sense of God's mercy and begins magnifying Him, there is no end to it. This grows by what it feeds upon—the more you magnify God, the more you can magnify Him. The higher you rise, the more you can see. Your view of God is increased in extent and, whereas you praised Him somewhat at the bottom of the hill, when you get nearer and nearer to the top of His exceeding goodness, you lift up the strain still more loudly and your soul does more fully and exultantly magnify the Lord! "My soul does magnify the Lord." What does it mean? The usual meaning of the word, "magnify," is to make great, or to make to appear great. We say, when we use the microscope, that it magnifies so many times. The insect is the same small and tiny thing, but it is increased to our apprehension. The word is very suitable in this connection. We cannot make God greater than He is. Nor can we have any conception of His actual greatness. He is infinitely above our highest thoughts! When we meditate upon His attributes— "Imagination's utmost stretch In wonder dies away." But we magnify Him by having higher, larger, truer conceptions of Him, by making known His mighty acts and praising His glorious name so that others, too, may exalt Him in their thoughts. This is what Mary was doing—she was a woman who was given, in later life, to pondering. Those who heard what the shepherds said concerning the Holy Child Jesus, wondered, but, "Mary kept all these things, and pondered them in her heart." They wondered—Mary pondered.

MARY'S Magnificat was a song of faith. You have thought, perhaps, that you could easily have sung this song if you had been as highly favored as she was, but are you sure that you could have done so? Have you ever realized the difficulties under which this hymn was composed and sung? If not, permit me to remind you that the wondrous birth which had been promised to her had not then been accomplished and in her mind there must have been a consciousness that many would doubt her statements. The visitation of the angel and all its consequences would seem to be ridiculous and even impossible to many to whom she might venture to mention the circumstances—no, more than that—would subject her to many cruel insinuations which would scandalize her character! And that which conferred upon her the highest honor that ever fell to woman would, in the judgment of many, bring upon her the greatest possible dishonor. We know what suspicions even Joseph had and that it was only a Revelation from God that could remove them. Mary would have been sorely troubled if she had been influenced by her natural feelings and had been swayed by external circumstances. It was only her wondrous faith—in some respects, her matchless faith, for no other woman had ever had such a blessed trial of faith as she had—it was only her matchless faith that she should be the mother of the holy Child Jesus, that sustained her. Truly blessed was she in believing that and blessed, indeed, was she in that even before there was an accomplishment of the things that were told her by the angel, she could sing, "My soul does magnify the Lord, and my spirit has rejoiced in God my Savior." Unbelief would have said, "Wait." Fear would have said, "Be silent." But faith could not wait and could not be silent! She must sing and sing she did most sweetly.

My spirit hath rejoiced - Exulted. These words are uncommonly emphatical - they show that Mary’s whole soul was filled with the Divine influence, and wrapped up in God.