The Fourth Sunday of Advent: December 14 – 20, 2015
Lectionary Readings: Micah 5:2-5a; Luke 1:46b-55; Hebrews 10:5-10; Luke 1:39-45 [46-55]
Prayer of the Day: “Stir up your power, Lord Christ, and come. With your abundant grace and might,
free us from the sin that binds us, that we may receive you in joy and serve you always, for you live
and reign with the Father and the Holy Spirit, one God, now and forever.” Amen.
This week’s references come from the following sources. The appropriate resource will be
referenced at the end of an entry by using the letters preceding each resource listed here.
 BPS: Brian P. Stoffregen’s commentary notes (Pr, Faith Luth, Yuma AZ) Crossmarks.com/brian
 DT: David L. Tiede, Augsburg Commentary on the New Testament: Luke
 JG: Joel Green, The New International Commentary: The Gospel of Luke
 L: Lectionary.com
 LSB: Lutheran Study Bible
 NISB: New Interpreter’s Study Bible”
 SB: Serendipity Bible for Groups (NIV version)
 WP: WorkingPreacher.org (Luther Seminary)
o Karl Jacobson (2012), Associated Pastor, Lutheran Church of the Good Shepherd,
Minneapolis, MN.
o Judith Jones (2015), Professor of Religion, Wartburg College, Waverly, IA
o David Lose, Working Preacher (2009) and Dear Working Preacher (2012), now
President, Lutheran Theological Seminary in Philadelphia
Background information on this text:
 “… this chapter [Luke 1] [has been characterized] as a diptych (a pair of hinged panels
revealing two related pictures) with the birth of John the Baptist on one side and the birth of
Jesus on the other.” (L)
o “The first two episodes [announcements of the births of John and Jesus] of Luke’s welltold story are now brought together as the two expectant mothers meet. The narrative
itself is full of anticipation as the significance of these wondrous children is further
expressed in the inspired utterances of the women who bear them … Verses 39-40 and
56 [not in our reading for this week] are the narrative wrappers of these oracular
testimonies. Matters of geography (Galilee and Judea) and calendars of pregnancy
(sixth month plus three months [v. 56]) are not only intriguing historical details; they also
tie the sequence of the episodes together (see 1:25, five months). Even more critically,
the reader understands that both Mary and Elizabeth learn of the other’s pregnancy only
through inspired means. The evangelist has provided privileged access to a portentous
moment when the two women who bore the children of promise first met to share and
ponder the secret.” (DT, 51-52)
 “The scene of Mary’s visit to Elizabeth is Luke’s most obvious affirmation of the way in which
these two stories of these women are intertwined within the singular story of God’s
redemption.” (JG, 92)
o “The accounts of Mary and Elizabeth are woven together, showing how the work of God
is coming to fruition.” (NISB)
 “In Luke 1:39-45 (46-55) we meet two women (well, actually three) who, moved by the Spirit,
raise their voices in praise of God.
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First is Elizabeth, cousin of Mary, wife of Zechariah (a temple priest in Jerusalem), and
mother of John the Baptist. Elizabeth was, like her foremothers Sarah (from the Genesis cycle)
and Hannah (from 1 Samuel), unable to have children until the unexpected birth of John ...
Second is Mary (we actually meet her first, but her speech comes second): cousin of
Elizabeth, wife of Joseph, mother of Jesus. Like Elizabeth, Mary is important for what she has
to say, and not just because of whose mother she is. Mary's song of praise is familiar enough
that we need to go in depth here. What is striking, however, is how similar Mary's spiritual
situation and words are to those of her cousin Elizabeth.
The well-known opening words of the Magnificat are translated in the NRSV as ‘My soul
magnifies the Lord ... ‘There is a similarity in the Greek with Elizabeth's greeting above. Mary's
soul will ‘make mega’ the Lord, which is a part of Mary's spirit rejoicing in God. Elizabeth, filled
with the Spirit, gets out her megaphone to praise God.
The third woman we meet is, admittedly, not right out in the open, but hidden in, with,
and under Mary's song: Hannah. Hannah is the wife of Elkanah, and the mother of the prophet
Samuel. But, again, Hannah is more than simply someone's mother. She is a prophet in her
own right, and sings the promise that her child is not only for her, but for all Israel, and for the
cause of the Lord. A comparison of Hannah's Song with the Magnificat shows the interconnectedness of the two songs, … Compar[e] 1 Samuel 2[:1-10] and Luke 1:46-55…” (Karl
Jacobson, WP)
“What did Martin Luther believe about Mary, the Mother of Jesus? Martin Luther had great
admiration for Mary, the ‘Mother of God’ (Mary’s official title since 431C.E.). As a monk, he
was initially devoted to Mary as a saint who spoke with God on behalf of people. As Luther
grew older, he no longer understood Mary in this way but continued to point out Mary’s life of
faithful witness. In his commentary on Mary’s song, Luther said, ‘Here, the tender mother of
Christ teaches us, with her words and by the example of her experience, how to know, love
and praise God’ (LW 21:301). (LSB)
“How do Lutherans describe the way God works in the world? Martin Luther’s ‘theology of
the cross’ describes the way God often works through the unexpected, unlikely, and lowly.
God chooses Mary, a young girl in an unknown place, to be the mother of the long-awaited
Savior. God takes down the proud and powerful and sends away the rich, but lifts up the
lowly, fills the hungry, and keeps promises to the people of Israel.” (LSB)
Day 1
Luke 1:39-45 [46-55]
“ In those days Mary set out and went with haste to a Judean town in the hill country, 40where she
entered the house of Zechariah and greeted Elizabeth. 41When Elizabeth heard Mary’s greeting, the
child leaped in her womb. And Elizabeth was filled with the Holy Spirit 42and exclaimed with a loud
cry, ‘Blessed are you among women, and blessed is the fruit of your womb. 43And why has this
happened to me, that the mother of my Lord comes to me? 44For as soon as I heard the sound of
your greeting, the child in my womb leaped for joy. 45And blessed is she who believed that there
would be a fulfillment of what was spoken to her by the Lord.’
39
[ 46And Mary said, ‘My soul magnifies the Lord, 47and my spirit rejoices in God my Savior, 48for he
has looked with favor on the lowliness of his servant. Surely, from now on all generations will call me
blessed; 49for the Mighty One has done great things for me, and holy is his name. 50His mercy is for
those who fear him from generation to generation. 51He has shown strength with his arm; he has
scattered the proud in the thoughts of their hearts. 52He has brought down the powerful from their
thrones, and lifted up the lowly; 53he has filled the hungry with good things, and sent the rich away
empty. 54He has helped his servant Israel, in remembrance of his mercy,
he made to our ancestors, to Abraham and to his descendants forever.’]”
55
according to the promise
Read through the entire Gospel lesson:
 We invite you to journal as a part of your devotional/meditative time.
 Jot down any words or phrases that stand out to you.
 What do you think God might be saying in this story? Record your thoughts in your journal.
Day 2
Luke 1:39-45
“ In those days Mary set out and went with haste to a Judean town in the hill country, 40where she
entered the house of Zechariah and greeted Elizabeth. 41When Elizabeth heard Mary’s greeting, the
child leaped in her womb. And Elizabeth was filled with the Holy Spirit 42and exclaimed with a loud
cry, ‘Blessed are you among women, and blessed is the fruit of your womb. 43And why has this
happened to me, that the mother of my Lord comes to me? 44For as soon as I heard the sound of
your greeting, the child in my womb leaped for joy. 45And blessed is she who believed that there
would be a fulfillment of what was spoken to her by the Lord.’’
39
Background:
 The spotlight shines on Mary and Elizabeth, two lowly and shamed ones through whom God
has chosen to begin the transformation of the world.
Women -- so often overlooked or ignored both in society at large and in biblical
narratives -- have the only speaking roles in this vignette. Mary’s first words prompt an
immediate, silent, response from Elizabeth’s unborn child. John leaps, acknowledging both her
presence and the significance of the child she carries in her womb. John’s reaction to Mary’s
voice fulfills Gabriel’s prophecy, ‘even before his birth he will be filled with the Holy Spirit’ (Luke
1:15). Already John points to the coming one.
Though Luke clearly signals that the unborn child’s leaping is prompted by the Spirit, it
is Elizabeth, John’s mother, who takes on the role of prophet by speaking the prophetic word in
this scene: she is filled with the Holy Spirit and proclaims what Mary has not yet told her, and
what is not yet visible to the eye: Mary is pregnant. Furthermore, through the Spirit she knows
who Mary’s child will be, for she calls Mary ‘the mother of my Lord.’ Her prophecy will soon be
fulfilled when her own son prepares the way for the Lord.
Elizabeth not only prophesies but blesses. By declaring both Mary and the fruit of
Mary’s womb ‘blessed’ she begins a series of blessings that weave through Luke’s birth
narrative. . .” (Jones, WP)
o “The exchange of greetings between Mary and Elizabeth demonstrates their faithfulness
to God. Elizabeth is pregnant, as promised by Gabriel (v. 36), and she recognizes Mary
as the mother of the one through whom God would draw near with end-time
redemption.” (NISB)
 1:39 "’On that day’ [in those days] and ‘with haste’ indicate the immediacy of Mary's trip.
After hearing the angel's message, Mary goes to Elizabeth presumably to confirm the angel's
word about Elizabeth's pregnancy and perhaps share in her joy. It could be understood as a
sign of Mary's faith – ‘I'm going to see what God has done with Elizabeth;’ or a testing of the
angel's message – ‘I'm going to see if what the angel said about Elizabeth is true.’" (BPS)
o “Mary is the heroine of this story, but it is she who journeys to the home of Zechariah
and Elizabeth. This visit is unusual. A pregnant woman, particularly an unmarried
pregnant woman, would ordinarily be cloistered and would not travel.” (L)
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o “went with haste: Luke does not give reasons for Mary’s quick departure. Some texts
from around this period suggest that a woman in Mary’s position might be stoned to
death. If Mary is a member of a priestly family [see 1:36], the penalty for an untimely
pregnancy would have been even more severe: she would have been burned.” (LSB)
1:41 “Still in the womb, John is filled with by the Holy Spirit (1:15), and thus is able to recognize
Jesus, also in the womb, and to begin his work of preparing the way of the Lord (1:17, 76;
3:4).” (L)
o “John’s leaping inside Elizabeth’s womb is an expression of joy (see vv. 14, 41; Mal
4:2); even prior to his birth, John hails the coming one (see vv. 14-16)!” (NISB)
o “It also became obvious to Elizabeth that there was something special about Mary and
the baby she was carrying. Her knowledge didn't come from an angel, but from a kick in
her womb! … On one hand, this might be a fulfillment of the prophecy that the angel told
Zechariah about his son: ‘Even before his birth he will be filled with the Holy Spirit’
(1:15b). The unborn John is presented as recognizing something about the unborn
Jesus.
On the other hand, the movement in the womb requires some interpretation. The
word for ‘leap’ (skirteo) in the NT is used only in Luke. Twice in reference to John's
‘leaping’ in the womb (1:41, 44) and once in reference to Luke's beatitude about
persecution. ‘Rejoice in that day and leap for joy, for surely your reward is great in
heaven’ (6:23ab). The same word is used in the LXX at Genesis 25:22 about the
twins struggling together in the womb.
Is there really any difference between a ‘kick’ in the womb or twins ‘struggling’ in
the womb and a ‘leap for joy’ in the womb? It all depends on how one interprets the
actions. Certainly in this text Elizabeth is able to correctly interpret the movement within
her because she has been filled with the Holy Spirit.” (BPS)
1:41b “Elizabeth is not merely an experienced older relative who shows wisdom and
understanding. She is a prophetess bearing a prophet. Now filled with the Holy Spirit, she is
the oracle revealing the will of God to herself, to Mary, and to the reader.” (DT, 53)
1:42-44 “Mary is blessed both as a mother (v. 42) and for her faithfulness (v. 44)” (NISB)
1:42 “First Elizabeth ‘eulogizes’ Mary and the ‘fruit of her womb.’
Literally, the word eulogeo means ‘to speak well of,’ then ‘to praise,’ then ‘to bless,’ and finally,
it can to refer to deeds that bring blessings, ‘to act kindly towards.’
Frequently in Luke/Acts being filled with the Spirit resulted in a speech.” (BPS)
o “By greeting Mary with honor, Elizabeth overturns social expectations. Mary is an
unmarried pregnant woman. She might expect social judgment, shame, even ostracism
from her older kinswoman. Yet Elizabeth knows from her own experience the cost of
being shamed and excluded. In her culture a woman’s primary purpose in life was to
bear children, so as an elderly infertile wife she had endured a lifetime of being treated
as a failure. Her response to her miraculous pregnancy emphasizes that God’s grace
has reversed her social status: ‘This is what the Lord has done for me when he looked
favorably on me and took away the disgrace I have endured among my people’ (Luke
1:25). At long last, in her old age, she is an honorable married woman, pregnant with
her husband’s son.
Elizabeth continues the pattern of social reversal by opening her arms and her
home to a relative whom her neighbors would expect her to reject. Instead of shaming
Mary, she welcomes, blesses, and celebrates her, treating her as more honorable than
herself. Thus the pregnancy that might have brought Mary shame brings joy and honor
instead. When Elizabeth welcomes Mary, she practices the same kind of inclusive love
that Jesus will show to prostitutes and sinners. She sees beyond the shamefulness of
Mary’s situation to the reality of God’s love at work even among those whom society
rejects and excludes.” (Jones, WP)
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1:42a "Blessed are you among women It is unusual that Elizabeth would express honor at
Mary's visit. She is an elderly woman in a culture that honors older people. Mary is young,
probably a teenager, so she is the one from whom we would expect deference. Also, Mary
became pregnant while unmarried, and it is possible that she is not yet married at the time of
this visit.
All four Gospels establish Jesus' superiority over John.” (L)
o “When she [Elizabeth] greets her pregnant cousin Mary she is filled with the Holy Spirit,
and ‘exclaimed with a loud cry ... ‘ This phrase in Greek means to shout as though one
is using a mega-phone, literally a ‘big’ or ‘mega’ voice. This is how Elizabeth speaks a
prophetic word to Mary, and so to us -- in her outdoor voice.” (Karl Jacobson, WP)
1:42b "and blessed is the fruit of your womb" These were Moses' words to the Israelites –
– the blessing, in that case, being contingent on their obedience to God (Deuteronomy 28:4).
Mary is being obedient (1:38), and her blessing, like her baby, grows out of that obedience.
1:43 "the mother of my Lord" The baby is the source of Mary's blessedness. She is to be
the mother of the Lord … Later, John will humble himself before Jesus just as Elizabeth
humbles herself now before Mary (Matthew 3:14).” (L)
o “This is what sets Mary apart from all other believers. At the same time, I'm not sure
how many of us would be praising/blessing a young teenager, (probably 12-14 years
old,) unmarried girl whom we discover is pregnant. It is likely that these words of praise
come more from the confessions of the early church than a song from Elizabeth.”
(BPS)
1:44 leaped for joy: “Elizabeth is six months pregnant (v. 36), so it would not be unusual that
she would feel her child move in her womb. However, she interprets the movement as a leap
of joy in recognition of Mary's baby.” (L)
1:45 "‘She believed that there would be a fulfillment of what was spoken to her by the
Lord.’ The word for ‘blessed’ in v. 45 is makaria, which carries more the idea of being happy
because of favorable circumstances. A verbal form of this noun is used in v. 48. As the mother
of the Lord, Mary is unique. As one who believes that God's Word will be fulfilled, she is a
model of faith for us all.” (BPS)
o “. . . word makaria, the same term that Jesus uses to bless people in the Beatitudes. .
.she has . . . been blessed with divine joy -- with beatitude -- because she has believed
that God is able to do what God promises to do.” (Jones, WP)
o “Mary believed, in contrast to Zechariah, who did not believe and was thus struck mute
‘until the day these things occur.’ (1:20).” (L)
o “After the resurrection, Jesus will say to Thomas, ‘Because you have seen me, you
have believed. Blessed are those who have not seen, and have believed.' (John
20:29).” (L)
Reflection Questions:
 Judith Jones, Working Preacher, asks us these questions: “Elizabeth’s words and actions
invite us to reflect on our own openness to the ways that God chooses to act in our world.
o What is God doing through unexpected people in our society today?
o Where is God at work through people whom our neighbors and fellow church members
often exclude or treat as shameful?
o Will we listen to the Spirit’s prompting when the bearers of God’s new reality show up
on our doorstep?”
 How does your faith community welcome and support each other as they wait for the advent of
Christ in their life together?
 How have you been “waiting” for the advent of Christ in your life?
Day 3
Luke 1:46-49
“[46And Mary said, ‘My soul magnifies the Lord, 47and my spirit rejoices in God my Savior, 48for he
has looked with favor on the lowliness of his servant. Surely, from now on all generations will call me
blessed; 49for the Mighty One has done great things for me, and holy is his name.”
Background:
Mary’s Magnificat:
 “. . . this Advent, what tugs at my imagination is neither the singer nor the subject, but rather
the song itself. . .By transcending the rubrics of prose narrative, poetry, such as Mary's
Magnificat, pierces the veil of the ordinary and opens a window by which to perceive afresh the
extraordinary and unexpected goodness of God. In doing so, Mary, through her song,
promises that the Holy One of Israel may also encounter us amid the ordinary, mundane, and
even difficult activities of daily life.
Luke's infancy narratives are suffused with singing. . .Why so much verse? Because
Luke understands, as did the Psalmists of Israel, that songs are powerful. Laments express
our grief and fear so as to honor these deep and difficult emotions and simultaneously strip
them of their power to incapacitate us. Songs of praise and thanksgiving unite us with the One
to whom we lift our voices. And canticles of courage and promise not only name our hopes but
also contribute to bringing them into being.
Songs are power; this one, especially so. Notice that the verbs in Mary's song are in the
past (aorist) tense. Mary recognizes that she has been drawn into relationship with the God of
Israel, the one who has been siding with the oppressed and downtrodden since the days of
Egypt, the one who has been making and keeping promises since the time of Abraham. The
past tense in this case, we should be clear, does not signify that all Mary sings of has been
accomplished, but rather describes God's characteristic activity and acknowledges that Mary is
now included in God's history of redemption.
At the same time, it's worth noting that whereas Luke has on several occasions in these
opening chapters located God's activity among the historically powerful (1:5, 2:1, 3:1), they are
noticeably absent in this scene, replaced by two pregnant cousins. Similarly, the politically or
prophetically significant cities of Rome, Jerusalem, Bethlehem, and Nazareth are not the locale
for this action, but rather the hill country of Judea. Already, at least in this scene, the proud
have been scattered and the lowly uplifted;” (Lose, WP)
 1:46-55 “Mary’s response to God’s faithfulness brings the movement of the narrative to a
complete halt and thus serves to provide commentary on the events recounted thus far.
Reminiscent of scriptural hymns of praise sung in response to God’s intervening graciousness
and power (see Exod 15:1-18, 19-21; Judg 5:1-31; 1 Sam 2:1-10), Mary’s Song, also known as
the Magnificat, grounds her praise and God’s present activity in God’s faithfulness and ancient
promise. Luke especially highlights two motifs: (1) God the warrior, who engages in battle on
behalf of God’s people and brings to them deliverance, and (2) God the merciful, who
remembers the lowly and cares for the needy. God’s overruling of human rulers is not a
punitive act, but rather places them in a position where they, too, might experience the
graciousness of God. Viewing the coming of salvation as a great reversal, Mary’s Song
anticipates key motifs that will recur throughout the Lukan narrative.” (NISB)
 1:46-55 “There is an option this week of including Mary’s song as part of the lesson or using it
as the Psalm response. It needs to be heard. Richard Jensen, Preaching Luke’s Gospel
makes the bold statement: ‘It could be said that the entire Gospel of Luke is a commentary on
this song!’ [p. 25] In Jesus, the Messiah, their whole outlook and expectation had radically
changed. Their insignificance no longer mattered, since they knew God through his Christ had
come to their help. They were chosen for redemption and that meant that they already had
gained a new sense of worth and dignity, along with a new community of loving and caring
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believers. But above all it meant the sure hope of God’s mercy and justice in the coming age,
when all the injustices and oppressions and burdens of this life would be gone. Then only good
things would be theirs from the hand of God. In such a way, we think, these earliest believers
grasped the message and promise of Jesus.’ [p. 61] … I think that what was true in the
uplifting experience of the lowly and poor and hungry among the early believers, was also true
among the rich … This song also expresses their [early believers] experience with the God
who shows might and power through mercy.” (BPS)
1:46-55 “Throughout Mary’s song, she describes God’s activities in the past tense. We can
attribute her use of the past tense, in part, to the fact that she is looking back upon centuries of
God’s relationship with Israel.
However, Mary’s use of the past tense also demonstrates her confidence that God’s
promise is true. She is not yet the mother of the child who will be great and who will be called
the Son of the most High (1:32), but God has promised it and she believes the promise.” (L)
o “Mary may be expressing things which are far beyond her, but she is speaking
prophetically. Her testimony to the purposes and power of God is a revelation of the
word of the Lord.” (DT, 55)
1:46-55 Commentary about Mary’s song from the Lutheran Study Bible:
“Mary’s song, often called the Magnificat (‘magnify,’ in Latin), reveals key themes in Luke’s
story. Faithful Jews had been waiting for God to keep ancient promises and repair the
damaged creation (see 2:25-38; 23:50-51). This would require putting down the powerful,
lifting up the lowly, feeding the hungry, and sending the rich away empty (6:20-31). Mary’s
song begins by naming God twice, first as ‘the Lord,’ then as ‘God.’ Hebrew poetry rhymes
ideas, not words, so this pattern of repetition is part of a recognizable poetic structure. The
rabbis identify the unpronounceable divine name YHWH, translated in Greek as kurios (KURee-os) and here as ‘Lord,’ with God acting toward creation with forgiveness, tenderness, and
mercy. They identity Elohim, translated into Greek as theos (theh-OS) and here as ‘God,’ with
God acting to bring about justice, either by protecting the weak or by punishing the abusive.
Mary’s song, then, expresses hope that God will act in both mercy and justice.”
1:46-55 “The Social, economic, and political consequences of this impending birth are
profound. No dimension of human life or culture will lie beyond the lordship of this Messiah.
All systems, ideologies, and social structures may be judged by this new standard of divine
justice and mercy—which does not mean that Jesus’ reign will simply displace all the social,
political, or economic systems of the world, at least not yet. But their claim to ultimacy or
‘divine right’ and their ability to justify the rights and privileges of all their subjects have been
challenged by the prophetic word of Mary’s song.” (DT, 56-57)
1:46 “My soul magnifies the Lord. Mary’s song is known as the Magnificat because of the
first word in the Latin translation of this verse. The parallels to Hannah’s song (1 Samuel 2:110) are quite strong. The parallels would be stronger yet if it were Elizabeth who sang Mary’s
song. Both Hannah and Elizabeth were barren, and prayed for their wombs to be opened … It
is worth noting that Zechariah, after recovering his voice at the birth of his son, will be filled
with the Holy Spirit and will sing his own song (1:68-79) –– a song that parallels Hannah’s and
Mary’s songs. However, Mary is granted the privilege of the first song.” (L)
1:48 “for he has looked at the humble state of his handmaid. Mary is lowly in two senses.
First, she has a humble spirit that stands ready to respond to God’s call without reservation
(1:38). Second, she occupies a humble station in life.” (L)
1:48-49 “For behold, from now on, all generations will call me blessed. For he who is
mighty has done great things for me. Holy is his name. As a Jewish woman, Mary can
look back across the centuries and remember men and women whom God called into service.
Now Mary’s name will join theirs.” (L)
Reflection Questions:
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How do you “magnifiy” God in your life? How does your faith community “magnify” God in the
world?
Being honest with yourself and before God, for what might you be called “blessed?”
(Remember: this is not about being great; it is about being humble before God. It is not about
pride; it is about seeing the truth about yourself in God’s eyes.)
Day 4
Luke 1: 50-55
“50His mercy is for those who fear him from generation to generation. 51He has shown strength with
his arm; he has scattered the proud in the thoughts of their hearts. 52He has brought down the
powerful from their thrones, and lifted up the lowly; 53he has filled the hungry with good things, and
sent the rich away empty. 54He has helped his servant Israel, in remembrance of his
mercy, 55according to the promise he made to our ancestors, to Abraham and to his descendants
forever.’]”
Background:
 1:50-55 “We should “not relegate Mary’s vision of redemption to some distant future or
spiritualize it as though it were not concerned with the social realities of daily existence…some
interpreters make this hymn a call to revolution, to initiate and engage in revolutionary activity
that…will lead to a here and now incarnation of Mary’s vision…Mary’s song is not a
revolutionary call to human action but a celebration of God’s action…God’s work is
against those who would take power into their own hands…
The opponents of God’s purpose are portrayed as persons who grasp for social respect,
and positions of honor, who exclude the less fortunate and socially unacceptable, who enjoy
the power of their privileged status. God’s powerful opposition to the proud, powerful and rich
is at the same time gracious activity on behalf of the lowly and hungry…God’s project of
transposition is rooted deeply in God’s covenantal relationship with his people …God acts out
of his own self giving nature to embrace men and women in relationship.” (JG)
 1:50 “His mercy is for generations of generations on those who fear him” (v. 50). Mary
could have emphasized God’s power instead of God’s mercy, but she recognizes that God is
using his power to implement his mercy.” (L)
 1:51a “He has shown strength with his arm. At verse 51, Mary’s vision broadens from her
own blessings to the blessings given to Israel (v. 54) and ‘to Abraham and his seed forever” (v.
55).” (L)
 1:51b-54 “Mary celebrates Godly reversals. “He has scattered the proud” (v. 51b). “He has
put down princes from their thrones. And has exalted the lowly” (v. 52). “He has filled
the hungry with good things. He has sent the rich away empty” (v. 53). “He has given
help to Israel, his servant” (v. 54). God’s choice of Mary to be the mother of the Lord is
proof that these reversals have already begun. In fact, they began many years earlier when
God chose Abraham.” (L)
 1: 54-55 “[He has helped his servant Israel, in remembrance of his mercy, according to
the promise he made to our ancestors, to Abraham and to his descendants forever.] In
these verses, ‘Mary recognizes that the salvation that is to come through the birth, life, and
career of Jesus is related to the covenant made by God with Abraham of old.’ (Fitzmyer, 361).”
(L)
o “[These verses] bring this vision of the societal dimension of the kingdom to bear on
Israel in particular. Both Israel’s calling as ‘servant’ (see Isa. 41:8) and the promise to
Abraham (see Gen. 17:7; 18:18; and 22:17) are to be renewed and fulfilled. The
audacity of these words is already stunning when the awesome power of the Roman
Empire is considered…what if Israel has already been decimated in the war with Rome
and the temple and holy city of Jerusalem lie in ashes when Luke tells the story? Then
Mary’s assurance that this pregnancy marks God’s renewal or restoration of Israel’s
peculiar election is either preposterous or profound. Even in Luke’s story, as Mary
returns to her home her song may raise as many questions as it answers (v. 56) But
Luke certainly does not accept any suggestion that Israel’s hope have failed to be
fulfilled by Jesus (see also 2:25, 38; 19:11; 23:50-51; Acts 1:6).” (DT, 57)
Reflection Questions:
 Do you see any of the reversals Mary mentions in this part of her song happening today? If
yes, where?
 Where do you see we as individuals and as a faith community participating with God in
bringing about these reversals? In what other ways might we partner with God in doing this?
 What will you do this week (in small ways or in bigger ways) to partner with God in bringing
about his reversals in the world around you (family, Faith, community, country, world…)? In
other words, how are you personally being challenged by Mary’s words?
Day 5
Reread the entire Scripture:
 Does anything significant or new stand out for you with this reading?
 After studying and meditating on this Scripture this week, what do you think God might be
saying to you?
Reread the entire Scripture again.
 What prayer rises up in you (what would you like to say to God) after reflecting (listening to
what God had to say to you) on this Scripture?
Reflection questions:
 How is Mary’s (and Elizabeth’s) faith an example to you? Journal.
 “Of the attributes of God celebrated in Mary’s song, which do you appreciate the most? Which
challenges you the most? Would Mary consider you a humble servant or a proud rich ruler?”
(SB) Journal.
 If you have not done so before, you may wish to spend some time comparing Hannah and
Mary’s songs (1 Samuel 2:1-10 and Luke 1:46-55). What are the similarities? What are the
contrasts? What do you see is the connection between these two songs?
Quote by David Lose, Working Preacher
“Mary's God, we should remember, delights in taking what is small and insignificant in the eyes of the
world to do extraordinary and unexpected things. So it has been, is, and ever shall be ‘according to
the promise God made to our ancestors, to Abraham and to his descendants forever.’”
Quote by Pastor Brian Stoffregen
“Elizabeth's joy at her own pregnancy after so many years of barrenness is overshadowed by the joy
at Mary's visit -- or rather that the unborn Lord would honor her with his presence. How wonderful it
would be if we had that same attitude concerning the presence of our Lord in our gathering together,
and in the Word, and in the Supper: ‘Blessed be God who has come to us this day.’ I think that too
often we think of worship as our good deed of bringing ourselves to God, when, in fact, it is a time
and place where God comes to us.”
 Think about and pray about the implications of this for your life and the life of your faith
community.
Quote by Karl Jacobson, WorkingPreacher.org
“Both Hannah [1 Samuel 2:1-10] and Mary sing a song that can be, should be, our song in this
Advent season. As we have prepared for the coming of the Christ Child, now we too can sing in
thanksgiving, in celebration, in remembrance, and in proclamation of the promise made to our
ancestors. Like Hannah, and Mary, and Elizabeth too, this is the time for us to indulge in
unadulterated, celebratory joy in the promises that come to us in Jesus. Let us raise our voices in a
great cry, magnifying our God.”

Did you or your faith community make this your song, individually and/or as a community of
faith, this Advent? If yes, how did you make it your song? If no (and even if you answered
yes), how might you do this next Advent? Journal. Mark your calendar for next year to look at
these ideas before Advent is about to arrive!
Quote by Stephen P. McCutchan,
in Water from the Rock: Lectionary Devotional for Cycle C
“Like the germ of an idea that plants itself in the small corner of a mind, a world-transforming
moment began outside the notice of the powerful and the important. One woman responded in faith
to that which had not yet taken place, it elicited faith in another woman, and the world began to
change. . .
Christ may not be fully formed in our lives, and, yet, there is still a quickening within us that
hints at what God could make possible in our lives. . . We are invited to feel the kick within us and to
shift our focus to recognize the Christ among us.”
Psalm: Mary’s song, Luke 1:46-55
46
And Mary said, ‘My soul magnifies the Lord, 47and my spirit rejoices in God my Savior, 48for he has
looked with favor on the lowliness of his servant. Surely, from now on all generations will call me
blessed; 49for the Mighty One has done great things for me, and holy is his name. 50His mercy is for
those who fear him from generation to generation. 51He has shown strength with his arm; he has
scattered the proud in the thoughts of their hearts. 52He has brought down the powerful from their
thrones, and lifted up the lowly; 53he has filled the hungry with good things, and sent the rich away
empty. 54He has helped his servant Israel, in remembrance of his mercy, 55according to the promise
he made to our ancestors, to Abraham and to his descendants forever.