In those days Mary arose and went with haste into the hill country, to a town in Judah, and she entered the house of Zechariah and greeted Elizabeth. And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit, and she exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb! And why is this granted to me that the mother of my Lord should come to me? For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy. And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord.”

And Mary said,

And Mary remained with her about three months and returned to her home.—Luke 1:39–56 

Outline

Introduction

1. Elizabeth’s Exclamation (Luke 1:39–45)
2. Mary’s Magnificat (Luke 1:46–56)

Application & Conclusion

Introduction

This morning we get a glimpse of how the first hearers respond to the news that Christ is coming. How will this news be received? How will John the Baptist, Elizabeth, and even Mary respond to the angel Gabriel’s announcement? And we get to ask the question, how should we respond this morning?

This morning we get to see two worlds collide. The world of a senior citizen, six months pregnant, waiting and resting at home, converges with the world of a teenage girl, also pregnant, traveling on the road to meet Elizabeth. What would the meeting be like between these very different women who are linked for eternity? Would there be some subtle jostling for position, jealousy of the other, cold shoulders, comparison, or even contempt? Would Elizabeth chastise the unwed mother? Would Mary mock the elderly Elizabeth’s swollen body? What will this collision be like?

Luke has given us the foretelling of the birth of John the Baptist, and then the foretelling of the birth of Jesus. Two parallel tracks that converge. Elizabeth has been in self-isolation; Luke tells us “she kept herself hidden” (v. 24). No one has seen her for nearly six months. Mary on the other hand, “arose and went with haste” to go visit Elizabeth (v. 39). They have different responses: one hides while the other leaves. They are in different situations: one was barren, the other a virgin. And they are different people, perhaps with 60 or more years between their ages. What will this collision be like?

The main point of our passage reveals the joy and praise that will accompany the coming of Christ and calls all believers to join in the song of joyful praise.

At this collision of two worlds, we get a glimpse of how Jesus will usher in exuberant joy and elated praise that will be for all peoples. And this is an invitation to join together in saying, “God has done great things for us in Christ!”

This passage breaks down into two sections:

1. Elizabeth’s Exclamation (Luke 1:39–45)
2. Mary’s Magnificat (Luke 1:46–56) 

1) Elizabeth’s Exclamation (Luke 1:39–45)

In those days Mary arose and went with haste into the hill country, to a town in Judah, and she entered the house of Zechariah and greeted Elizabeth.—Luke 1:39–40

Mary responds, as we saw earlier, “with haste.” This means at least two things: (1) she believed in Gabriel’s revelation, and (2) she had no contact with Joseph. Elizabeth & Zechariah live near the temple. We don’t know what town, but it probably took three to four days on foot to make the 80–10-mile journey. Mary goes in obedience to God, but she also goes to the only other person on the face of the planet who could share in her wonder, awe, and joy: Elizabeth. She arrives and we assume gives a verbal greeting, leading to what happens next.

And when Elizabeth heard the greeting of Mary, the baby leaped in her womb. And Elizabeth was filled with the Holy Spirit, and she exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb! And why is this granted to me that the mother of my Lord should come to me? For behold, when the sound of your greeting came to my ears, the baby in my womb leaped for joy. And blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord.”—Luke 1:41–45

a) John Jumps for Joy (Luke 1:41a, 44)

Notice John’s reaction to Mary’s voice. It says that John the Baptist in utero—in the womb—jumps or leaps from within. This is the same word used in Luke 6:23, that says, “Rejoice in that day, and leap for joy, for behold, your reward is great in heaven.” I can only assume that Elizabeth has obviously felt her baby move, kick, and hiccup from within her womb before. But she specifically, through the inspiration of the Holy Spirit, interprets the movement of the baby as leaping for joy (v. 44). This is a pointer that eschatological or end-time joy has begun to come into the world through Jesus. After centuries of deep darkness, the first rays of golden Light have dawned in the distance.

And if we look back earlier, Zechariah was told that John “will be filled with the Holy Spirit, even from his mother’s womb” (v. 15). This Spirit-inspired leaping is a fulfillment of Gabriel’s prophecy about John. Not only is Elizabeth filled with the Holy Spirit, but John is filled with the Holy Spirit. And he leaps for joy at the coming of Jesus. This is not only the intersection of Elizabeth and Mary, but it’s the first meeting of John the Baptist and Jesus. The greatest prophet of the old covenant—assigned to prepare the way for the Christ—now meets Jesus who is the Christ, the Lord who ushers in the new covenant.

b) Elizabeth’s Blessing (Luke 1:41b­–43, 45)

Next we see Elizabeth’s exclamation (vv. 41b–43). How does Elizabeth respond? She is filled with the Holy Spirit and proceeds to declare that Mary is blessed. This collision of worlds results in sparks of joy. Elizabeth’s blessing is also the first confirmation we get that Mary has conceived.

Throughout this account we see the repeated emphasis that these things are a result of divine action. The Holy Spirit would come upon Mary so that she would conceive. The Holy Spirit filled Elizabeth so that she would know that Mary had conceived. The Holy Spirit inspires John the Baptist to leap with joy within the womb. God, through the power of the Spirit, is unfolding the greatest news.

What should we make of Elizabeth’s words of joy? There is reversal taking place. In Luke 1:24 we see that Elizabeth hid herself. Elizabeth’s shame and disgrace has been transformed to exuberant joy. Imagine Elizabeth being cautious, careful, and wondering, trying not to get her hopes too high. And then at the sound of Mary’s voice she just explodes with unrestrained joy, like the top being blown off a fire hydrant spouting a joyful fountain 30 feet in the air.

Elizabeth has no reason to know Mary is pregnant. Mary is probably not showing, and as I’ve been told by my wife, you never ask a woman if she is pregnant unless it’s already been confirmed. But through the inspiration of the Holy Spirit, Elizabeth immediately breaks out in praise recognizing that Mary is pregnant. The beauty of this moment is that Elizabeth doesn’t think of Mary as a rival. Mary doesn’t diminish her joy in her pregnancy, but multiples her joy. Elizabeth recognizes the blessedness of Mary and the greatness of this child within her.

The question in verse 43—“And why is this granted to me that the mother of my Lord should come to me?”—is the first use of “Lord” to describe Jesus in Luke. Mary had heard the prophecy that this child will be great, holy, and the Son of the Most High. But now she hears it from Elizabeth who calls her child “Lord.” Elizabeth isn’t jealous of Mary’s baby, but rejoices in this child.

Elizabeth’s words confirm the words of the angel Gabriel: God’s favor is upon you, Mary. In this culture, very often a woman’s greatness was measured by the greatness of the children that she bore (or how many children she could bear). There was a battle between Leah and Rachel to bear children for Jacob. This would be like a mom with a bumper sticker that says, “My child is an honor roll student.” Or a mom who is proud her son or daughter is an accomplished musician, medical professional, or service member of the military. Here, Mary is blessed because she is the mother of Jesus.

But Mary is also blessed because she responded to God’s revelation by believing God’s word and obeying it. Verse 45 makes clear that Mary is blessed because she “believed that there would be a fulfillment of what was spoken to her from the Lord.” Blessing comes to those who believe and obey God.

This is confirmed by Jesus himself later in Luke 11:27–28, which records, “As he said these things, a woman in the crowd raised her voice and said to him, ‘Blessed is the womb that bore you, and the breasts at which you nursed!’ But he said, ‘Blessed rather are those who hear the word of God and keep it!’” Blessedness is not just for the mother of Jesus because she gave birth—for that would only be one person. But blessedness is for all those who hear the word of God, believe it by faith, and obey it. This morning, do you believe God’s word and do you keep it? This is the pathway of blessing.

John and Elizabeth give Spirit-inspired testimony of the Lordship of this child. Now we turn to the third testimony, from Mary herself, in what is often called Mary’s Magnificat.

2) Mary’s Magnificat (Luke 1:46–56)

Two preliminary questions as we begin this section: (1) why is this passage called the Magnificat and (2) what purpose does it have in the narrative?

This hymn of praise is called the Magnificat, a name reflecting the Latin translation of the word magnifies, which appears in the first line. The hymn doesn’t advance the story, but rather functions as a poetic and musical exclamation mark. It’s like watching an opera or Broadway musical that builds and builds and then climaxes with a solo for the main character. Luke doesn’t just unfold the facts, but invites us in to participate in the celebration.

Mary’s Magnificat, along with Zechariah’s prophecy (Luke 1:68–79), the angels’ chorus of “glory to God” (Luke 2:14), and Simeon’s prayer (Luke 2:29–32), function as what one scholar called “the last of the Hebrew Psalms, and the first of the Christian hymns.”^[1] In a sense, each of these poetic songs reveals that the Christian faith is one that is not just to be understood but to be sung and celebrated. Part of the design of Mary’s Magnificat is not just to say what happened, but to invite us in to worship and to participate in praise.

Mary alludes to and draws upon imagery throughout the Old Testament. One commentator wrote this about Mary’s song: “Her celebration of the miraculous conception of the baby in her womb draws on the Old Testament as if it were a palette from which to mix together the various hues of her praise to God.”^[2] There are not only echoes from Hannah’s song from 1 Samuel 2, but she also quotes from or alludes to verses from Genesis, Deuteronomy, 1 and 2 Samuel, Job, Psalms, Isaiah, Ezekiel, Micah, Habakkuk, and Zephaniah.^[3]

Some have questioned whether Mary, an uneducated preteen girl, could have authored such a hymn. It’s not hard to imagine that (1) Mary writes under the inspiration of the Holy Spirit, and that (2) Mary knew her Bible. She probably heard it read and recited, sang Psalms in her home, and committed it to memory. Here is a young woman whose life is so saturated with the Scriptures that she could call upon its language to express her praise to God. For young and old this morning: devote yourself to the reading, studying, listening, and memorizing of God’s word. You can never go wrong with knowing more of God’s word.

Mary’s Magnificat can be broken down into two main parts: praise for God’s grace to Mary (Luke 1:46–50), and then praise for God’s work for all, particularly Israel (Luke 1:51–55).

a) God’s Grace to Mary (Luke 1:46–50)

And Mary said, “My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name. And his mercy is for those who fear him from generation to generation.

Mary praises God for his undeserved favor, with particular attention to her humble state. God “has looked on the humble estate of his servant” (v. 48a). What humble estate is this? Mary is an unlikely recipient of God’s divine grace. She was not royalty, her family is not wealthy or prosperous, she does not move about societies of power, and she has no fame or prestige.

She was a common peasant, one of the little people. But God has come to give unmerited favor to the lowly. God has “exalted those of humble estate” (v. 52). Mary’s words capture a theme that emerges again and again in Luke: God has come to show mercy to the lowly. In Luke 5:31, Jesus says, “Those who are well have no need of a physician, but those who are sick.” And only the humble and lowly recognize their spiritual sickness before the Lord Jesus Christ.

The kingdom of God is not what one expects. With political administrations, all the positions of power and influence are filled by friends, supporters, and those of influence, power, and prestige. But in God’s kingdom, he picks nobodies, commoners, and peasants. A complete nobody from the middle of nowhere becomes the most blessed of all women. Jesus would heal the sick, exorcise the demon-possessed, save sinners, and preach the good news to the poor. This is a powerful reversal of how most of life takes place.

Our world often moves according to the whims of the wealthy and powerful. But Mary’s song turns everything on its head. God, who is high and exalted, comes low. Those who are lowly and humble find exaltation, joy, and gladness in Christ. Who hears this good news next? It’s dirty, disheveled, and lowly shepherds. Not Caesar, not Pharisees, not those at the synagogue, and not those in places of power and influence.

Advent is where we remember how Christ came for sinners. Jesus “came not to be served but to serve, and to give his life as a ransom for many” (Matthew 20:28). To signal the type of ministry he would have, God picked this poor young peasant girl from Nazareth to be the mother of the Savior of the world. Isn’t God good, merciful, and gracious to come in this manner? Do you see the love, condescension, and gentleness of our Savior? Do you recognize your neediness for Christ?

It’s not just good news for Mary and no one else. Mary turns to praise God for what he has done for all, and particularly for Israel.

b) God’s Work for All and Israel (Luke 1:51–55)

He has shown strength with his arm;
     he has scattered the proud in the thoughts of their hearts;
he has brought down the mighty from their thrones
     and exalted those of humble estate;
he has filled the hungry with good things,
     and the rich he has sent away empty.—Luke 1:51–53

Three times God will humble the proud, mighty or rich (vv. 51b, 52a, 53b), but he will “exalt those of humble estate” and “fill the hungry with good things” (v. 53a). The reference to the strength of God’s arm (v. 51) harkens back to the Exodus where God delivered Israel with his mighty right hand. There is a new and greater Exodus coming. But instead of plagues, the angel of death, and a pillar of cloud and fire, it will be the gentle arms of Jesus that will be ultimately nailed to the cross to deliver sinners from their sins.

This song recognizes that God is coming to level the playing field so that both the lowly and the mighty must humble themselves before God to become part of his eternal kingdom. Then at the end of this section, Mary highlights not only God’s mercy to all who fear him, but goes all the way back to God’s promises to Abraham. She says, “He has helped his servant Israel, in remembrance of his mercy, as he spoke to our fathers, to Abraham and to his offspring forever” (Luke 1:54–55).

This harkens back to Genesis 22:17–18, which says, “I will surely bless you, and I will surely multiply your offspring as the stars of heaven and as the sand that is on the seashore. And your offspring shall possess the gate of his enemies, and in your offspring shall all the nations of the earth be blessed, because you have obeyed my voice.” This prophecy is being fulfilled in Jesus, both at this Advent, and through his kingdom, the church, today. It’s a reminder that God’s mercy has come, not just for Mary, not just for Israel, but for all peoples. Which people in your life are unaware of the good news? Which people in your life lack joy? With whom can we share this good news this Advent season?

Application & Conclusion

As we seek to apply this passage, we can notice three truths for us to hold onto.

God Is Faithful
God has not forgotten his promises. God has not forgotten his promise to Abraham, and his promise to bless all the families of the earth. And God has not forgotten the lowly, neglected, and nobodies of the world. In fact, this passage reveals for us that God is fulfilling his promises in Christ. This Christmas you are not alone. You may be sitting or watching alone, or you may feel spiritually isolated. You may even feel spiritually dry, wandering in the desert wilderness, or outside the camp. Yet this passage tells us that God sees, God hears, and God is gloriously at work to save sinners.

The Holy Spirit Is at Work
The Spirit-inspired testimonies of John the Baptist, Elizabeth, and Mary all point to the blessing that will come from this Christ child. How will you respond to this Christ child? Will you respond with joyful leaping, like John the Baptist? Will you respond by acknowledging that he is Lord like, Elizabeth? Will you respond by breaking out in song, like Mary? Don’t let another Christmas season pass without responding to the substance of Christmas: Christ has come; Christ is coming again. 

Advent Is an Invitation to Worship
This passage is not just a recounting of what happened; it’s not just about Elizabeth’s exclamation, nor even just about Mary’s song of praise. This passage is an invitation to join in the song of the redeemed. Don’t just stand on the outside of these events, peering through the window in the darkness and hearing the music and singing on the other side of the walls. This is an invitation to receive the joy that Jesus brings by joining with John, Elizabeth, and Mary in praise. It’s an invitation to receive Jesus as Lord. It’s an invitation to allow the truth of Christ to give rise to leaping for joy. It’s an invitation to break out in poetic song because the Lord has done great things for us.
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[1] W. Graham Scroggie, A Guide to the Gospels (London: Pickering & Inglis, 1948), p. 371.

[2] David E. Garland, Luke (Zondervan Exegetical Commentary on the New Testament; Grand Rapids, MI: Zondervan, 2012), p. 94.

[3] Daniel M. Doriani, Philip Graham Ryken, and Richard D. Phillips, The Incarnation in the Gospels (ed. Daniel M. Doriani, Philip Graham Ryken, and Richard D. Phillips; Reformed Expository Commentary; Phillipsburg, NJ: P&R Publishing, 2008), p. 73.