mh_parser/scraps/Luke_1_39-Luke_1_56.html

<p>We have here an interview between the two happy mothers, Elisabeth and Mary: the angel, by intimating to Mary the favour bestowed on her cousin Elisabeth (<a class="bibleref" title="Luke.1.36" href="/passage/?search=Luke.1.36">Luke 1:36</a>), gave occasion for it; and sometimes it may prove a better piece of service that we think to bring good people together, to compare notes. Here is,</p>
<p class="tab-1">I. The visit which Mary made to Elisabeth. Mary was the <i>younger</i>, and younger with child; and therefore, if they must come together, it was fittest that Mary should take the journey, not insisting on the preference which the greater dignity of her conception gave her, <a class="bibleref" title="Luke.1.39" href="/passage/?search=Luke.1.39">Luke 1:39</a>. She <i>arose</i>, and left her affairs, to attend this greater matter: <i>in those days, at that time</i> (as it is commonly explained, <a class="bibleref" title="Jer.33.15,Jer.50.4" href="/passage/?search=Jer.33.15,Jer.50.4"><span class="bibleref" title="Jer.33.15">Jer. 33:15</span>; <span class="bibleref" title="Jer.50.4">50:4</span></a>), in a day or two after the angel had visited her, taking some time first, as it is supposed, for her devotion, or rather hastening away to her cousin’s, where she would have more leisure, and better help, in the family of a priest. She went, <b><i>meta spoudes</i></b>—<i>with care, diligence</i>, and <i>expedition</i>; not as young people commonly go abroad and visit their friends, to <i>divert</i> herself, but to <i>inform</i> herself: she went <i>to a city of Judah in the hill-country</i>; it is not named, but by comparing the description of it here with <a class="bibleref" title="Josh.21.10,Josh.21.11" href="/passage/?search=Josh.21.10,Josh.21.11"><span class="bibleref" title="Josh.21.10">Josh. 21:10</span>, <span class="bibleref" title="Josh.21.11">11</span></a>, it appears to be <i>Hebron</i>, for that is there said to be <i>in the hill-country of Judah</i>, and to belong to the priests, the sons of Aaron; thither Mary hastened, though it was a long journey, some scores of miles.</p>
<p class="tab-1">1. Dr. Lightfoot offers a conjecture that she was to <i>conceive</i> our Saviour there at Hebron, and perhaps had so much intimated to her by the angel, or some other way; and therefore she made such haste thither. He thinks it probable that Shiloh, of the tribe of Judah, and the seed of David, should be <i>conceived</i> in a city of Judah and of David, as he was to be born in Bethlehem, another city which belonged to them both. In Hebron the promise was given to Isaac, circumcision was instituted. Here (saith he) Abraham had his first land, and David his first crown: here lay interred the three couples, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah, and, as antiquity has held, Adam and Eve. He therefore thinks that it suits singularly with the harmony and consent which God uses in his works that the promise should begin to take place by the conception of the Messias, even among those patriarchs to whom it was given. I see no improbability in the conjecture, but add this for the support of it, that Elisabeth said (<a class="bibleref" title="Luke.1.45" href="/passage/?search=Luke.1.45">Luke 1:45</a>), <i>There shall be a performance</i>; as if it were not performed yet, but was to be performed there.</p>
<p class="tab-1">2. It is generally supposed that she went thither for the confirming of her faith by the sign which the angel had given her, her cousin’s being with child, and to rejoice with her sister-favourite. And, besides, she went thither, perhaps, that she might be more retired from company, or else might have more agreeable company than she could have in Nazareth. We may suppose that she did not acquaint any of her neighbours at Nazareth with the message she had received from heaven, yet longed to <i>talk over</i> a thing she had a thousand time <i>thought over</i>, and knew no person in the world with whom she could <i>freely</i> converse concerning it but her cousin Elisabeth, and therefore she hastened to her. Note, it is very beneficial and comfortable for those that have a good work of grace begun in their souls, and Christ in the <i>forming</i> there, to consult those who are in the same case, that they may communicate experiences one to another; and they will find that, as in water face answers to face, so doth the heart of man to man, of Christian to Christian.</p>
<p class="tab-1">II. The meeting between Mary and Elisabeth. Mary entered into the house of Zacharias; but he, being <i>dumb</i> and <i>deaf</i>, kept his chamber, it is probable, and saw no company; and therefore she <i>saluted Elisabeth</i> (<a class="bibleref" title="Luke.1.40" href="/passage/?search=Luke.1.40">Luke 1:40</a>), told her she was come to make her a visit, to know her state, and <i>rejoice with her</i> in her joy.</p>
<p class="tab-1">Now, at their first coming together, for the confirmation of the faith of both of them, there was something very extraordinary. Mary knew that Elisabeth was with child, but it does not appear that Elisabeth had been told any thing of her cousin Mary’s being designed for the mother of the Messiah; and therefore what knowledge she appears to have had of it must have come by a <i>revelation</i>, which would be a great encouragement to Mary.</p>
<p class="tab-1">1. The babe <i>leaped in her womb</i>, <a class="bibleref" title="Luke.1.41" href="/passage/?search=Luke.1.41">Luke 1:41</a>. It is very probable that she had been several weeks <i>quick</i> (for she was six months gone), and that she had often felt the child stir; but this was a more than ordinary motion of the child, which alarmed her to expect something very extraordinary, <b><i>eskirtese</i></b>. It is the same word that is used by the LXX. (<a class="bibleref" title="Gen.25.22" href="/passage/?search=Gen.25.22">Gen. 25:22</a>) for the <i>struggling</i> of Jacob and Esau in Rebecca’s womb, and the mountains <i>skipping</i>, <a class="bibleref" title="Ps.114.4" href="/passage/?search=Ps.114.4">Ps. 114:4</a>. The <i>babe leaped</i> as it were to give a signal to his mother that <i>he</i> was now at had whose forerunner he was to be, about six months in ministry, as he was in being; or, it was the effect of some strong impression made upon the mother. Now began to be fulfilled what the angel said to his father (<a class="bibleref" title="Luke.1.15" href="/passage/?search=Luke.1.15">Luke 1:15</a>), that he should be <i>filled with the Holy Ghost, even from his mother’s womb</i>; and perhaps he himself had some reference to this, when he said (<a class="bibleref" title="John.3.29" href="/passage/?search=John.3.29">John 3:29</a>), <i>The friend of the Bridegroom rejoiceth greatly, because of the Bridegroom’s voice</i>, heard, though not by him, yet by his mother.</p>
<p class="tab-1">2. Elisabeth was herself <i>filled with the Holy Ghost</i>, or a Spirit of prophecy, by which, as well as by the particular suggestions of the Holy Ghost she was filled with, she was given to understand that the Messiah was at hand, in whom prophecy should revive, and by whom the Holy Ghost should be more plentifully poured out than ever, according to the expectations of those who <i>waited for the consolation of Israel</i>. The uncommon motion of the babe in her womb was a token of extraordinary emotion of her spirit under a divine impulse. Note, Those whom Christ graciously visits may know it by their being <i>filled with the Holy Ghost</i>; for, <i>if any man have not the Spirit of Christ, he is none of his</i>.</p>
<p class="tab-1">III. The welcome which Elisabeth, by the Spirit of prophecy, gave to Mary, the mother of our Lord; not as to a common friend making a common visit, but as to one of whom the Messiah was to be born.</p>
<p class="tab-1">1. She congratulates her on her honour, and, though perhaps she knew not of it till <i>just now</i>, she acknowledges it with the greatest assurance and satisfaction. She <i>spoke with a loud voice</i>, which does not at all intimate (as some think) that there was a floor or a wall between them, but that she was in a transport or exultation of joy, and said what she cared not who knew. She said, <i>Blessed art thou among women</i>, the same word that the angels had said (<a class="bibleref" title="Luke.1.28" href="/passage/?search=Luke.1.28">Luke 1:28</a>); for thus this will of God, concerning honouring the Son, should be done <i>on earth</i> as it is <i>done in heaven</i>. But Elisabeth adds a reason, <i>Therefore blessed art thou</i> because <i>blessed is the fruit of thy womb</i>; thence it was that she derived this excelling dignity. Elisabeth was the wife of a priest, and in years, yet she <i>grudges</i> not that her kinswoman, who was many years younger than she, and every way her inferior, should have the honour of conceiving in her virginity, and being the mother of the Messiah, whereas the honour put upon her was <i>much less</i>; she <i>rejoices</i> in it, and is well pleased, as her son was afterwards, that she who <i>cometh after her is preferred before her</i>, <a class="bibleref" title="John.1.27" href="/passage/?search=John.1.27">John 1:27</a>. Note, While we cannot but own that we are more <i>favoured</i> of God than we deserve, let us by no means envy that others are <i>more highly</i> favoured than we are.</p>
<p class="tab-1">2. She acknowledges her condescension, in making her this visit (<a class="bibleref" title="Luke.1.43" href="/passage/?search=Luke.1.43">Luke 1:43</a>): <i>Whence is this to me, that the mother of my Lord should come to me</i>? Observe, (1.) She calls the virgin Mary the <i>mother of her Lord</i> (as David in spirit, called the Messiah Lord, <i>his Lord</i>), for she knew he was to be <i>Lord of all</i>. (2.) She not only bids her welcome to her house, though perhaps she came in mean circumstances, but reckons this visit a great favour, which she thought herself unworthy of. <i>Whence is this to me</i>? It is in reality, and not in compliment, that she saith, “This was a greater favour than I could have expected.” Note, Those that are filled with the Holy Ghost have <i>low thoughts</i> of their own merits, and high thoughts of God’s favours. Her son the Baptist spoke to the same purport with this, when he said, <i>Comest thou to me</i>? <a class="bibleref" title="Matt.3.14" href="/passage/?search=Matt.3.14">Matt. 3:14</a>.</p>
<p class="tab-1">3. She acquaints her with the concurrence of the babe in her womb, in this welcome to her (<a class="bibleref" title="Luke.1.44" href="/passage/?search=Luke.1.44">Luke 1:44</a>): “Thou certainly bringest some extraordinary tidings, some extraordinary blessing, with thee; for <i>as soon as the voice of thy salutation sounded in my ears</i>, not only my heart <i>leaped for joy</i>, though I knew not immediately why or wherefore, but the <i>babe in my womb</i>, who was not capable of knowing, <i>did so</i> too.” He <i>leaped</i> as it were <i>for joy</i> that the Messiah, whose harbinger he was to be, would himself come soon after him. This would serve very much to strengthen the faith of the virgin, that there were such assurances as these given to others; and it would be in part the accomplishment of what had been so often foretold, that there should be <i>universal joy before the Lord, when he cometh</i>, <a class="bibleref" title="Ps.98.8,Ps.98.9" href="/passage/?search=Ps.98.8,Ps.98.9"><span class="bibleref" title="Ps.98.8">Ps. 98:8</span>, <span class="bibleref" title="Ps.98.9">9</span></a>.</p>
<p class="tab-1">4. She commends her faith, and encourages it (<a class="bibleref" title="Luke.1.45" href="/passage/?search=Luke.1.45">Luke 1:45</a>): <i>Blessed is she that believed</i>. Believing souls are blessed souls, and will be found so at last; this blessedness cometh <i>through faith</i>, even the blessedness of being related to Christ, and having him <i>formed in the soul</i>. They are <i>blessed</i> who <i>believe</i> the word of God, for that Word will not fail them; <i>there shall</i>, without doubt, <i>be a performance of those things which are told her from the Lord</i>. Note, The inviolable certainty of the promise is the undoubted felicity of those that build upon it and expect their all from it. The faithfulness of God is the blessedness of the faith of the saints. Those that have experienced the performance of God’s promises themselves should encourage others to hope that he will be as good as his word to them also: <i>I will tell you what God has done for my soul</i>.</p>
<p class="tab-1">IV. Mary’s song of praise, upon this occasion. Elisabeth’s prophecy was an echo to the virgin Mary’s salutation, and this song is yet a stronger <i>echo</i> to that prophecy, and shows her to be no less filled with the Holy Ghost than Elisabeth was. We may suppose the blessed virgin to come in, very much <i>fatigued</i> with her journey; yet she forgets that, and is inspired with new life, and vigour, and joy, upon the confirmation she here meets with of her faith; and since, by the sudden inspiration and transport, she finds that this was designed to be her errand hither, weary as she is, like Abraham’s servant, she would <i>neither eat nor drink till she had told her errand</i>.</p>
<p class="tab-1">1. Here are the expressions of joy and praise, and God alone the object of the praise and centre of the joy. Some compare this song with that which her name-sake Miriam, the sister of Moses, sung, upon the triumphant departure of Israel out of Egypt, and their triumphant passage through the Red Sea; others think it better compared with the song of Hannah, upon the birth of Samuel, which, like this, passes from a family mercy to a public and general one. <i>This</i> begins, like <i>that, My heart rejoiceth in the Lord</i>, <a class="bibleref" title="1Sam.2.1" href="/passage/?search=1Sam.2.1">1 Sam. 2:1</a>. Observe how Mary here speaks of God.</p>
<p class="tab-1">(1.) With great reverence of him, as <i>the Lord</i>: “<i>My soul doth magnify the Lord</i>; I never saw him so <i>great</i> as now I find him so <i>good</i>.” Note, Those, and those only, are <i>advanced</i> in mercy, who are thereby brought to think the more <i>highly</i> and <i>honourably</i> of God; whereas there are those whose prosperity and preferment make them say, <i>What is the Almighty, that we should serve him</i>? The more honour God has any way put upon us, the more honour we must study to give to him; and <i>then</i> only are we accepted in magnifying the Lord, when our <i>souls</i> magnify him, and <i>all that is within us</i>. Praising work must be soul work.</p>
<p class="tab-1">(2.) With great complacency in him as <i>her Saviour: My spirit rejoiceth in God my Saviour</i>. This seems to have reference to the Messiah, whom she was to be the mother of. She calls him <i>God her Saviour</i>; for the angel had told her that he should be the <i>Son of the Highest</i>, and that his name should be <i>Jesus, a Saviour</i>; this she fastened upon, with application to herself: <i>He is God my Saviour</i>. Even the mother of our Lord had need of an interest in him as her Saviour, and would have been undone without it: and she glories more in that happiness which she had in common with all believers than in being his mother, which was an honour peculiar to herself, and this agrees with the preference Christ have to obedient believers above his mother and brethren; see <a class="bibleref" title="Matt.12.50,Luke.11.27,Luke.11.28" href="/passage/?search=Matt.12.50,Luke.11.27,Luke.11.28"><span class="bibleref" title="Matt.12.50">Matt. 12:50</span>; <span class="bibleref" title="Luke.11.27">Luke 11:27</span>, <span class="bibleref" title="Luke.11.28">28</span></a>. Note, Those that have Christ for their God and Saviour have a great deal of reason to rejoice, to <i>rejoice in spirit</i>, that is rejoicing as Christ did (<a class="bibleref" title="Luke.10.21" href="/passage/?search=Luke.10.21">Luke 10:21</a>), with spiritual joy.</p>
<p class="tab-1">2. Here are just causes assigned for this joy and praise.</p>
<p class="tab-1">(1.) Upon <i>her own</i> account, <a class="bibleref" title="Luke.1.48,Luke.1.49" href="/passage/?search=Luke.1.48,Luke.1.49"><span class="bibleref" title="Luke.1.48">Luke 1:48</span>, <span class="bibleref" title="Luke.1.49">49</span></a>. [1.] Her <i>spirit rejoiced in the Lord</i>, because of the <i>kind</i> things he had done for her: his <i>condescension</i> and <i>compassion</i> to her. <i>He has regarded the low estate of his handmaiden</i>; that is, he has <i>looked</i> upon her <i>with pity</i>, for so the word is commonly used. “He has chosen me to this honour, notwithstanding my great meanness, poverty, and obscurity.” Nay, the expression seems to intimate, not only (to allude to that of Gideon, <a class="bibleref" title="Judg.6.15" href="/passage/?search=Judg.6.15">Jdg. 6:15</a>) that her <i>family</i> was poor in Judah, but that she was the <i>least in her father’s house</i>, as if she were under some particular contempt and disgraced among her relations, was unjustly neglected, and the outcast of the family, and God put this honour upon her, to balance abundantly the contempt. I the rather suggest this, for we find something toward such honour as this put upon others, on the like consideration. Because God saw that Leah <i>was hated</i>, he <i>opened her womb</i>, <a class="bibleref" title="Gen.29.31" href="/passage/?search=Gen.29.31">Gen. 29:31</a>. Because Hannah was provoked, and made to fret, and insulted over, by Peninnah, therefore God gave her a son, <a class="bibleref" title="1Sam.1.19" href="/passage/?search=1Sam.1.19">1 Sam. 1:19</a>. Whom men wrongfully depress and despise God doth sometimes, in compassion to them, especially if they have borne it patiently, prefer and advance; see <a class="bibleref" title="Judg.11.7" href="/passage/?search=Judg.11.7">Jdg. 11:7</a>. So in Mary’s case. And, if God <i>regards her low estate</i>, he not only thereby gives a specimen of his favour to the whole race of mankind, whom he <i>remembers in their low estate</i>, as the psalmist speaks (<a class="bibleref" title="Ps.136.23" href="/passage/?search=Ps.136.23">Ps. 136:23</a>), but secures a lasting honour to her (for such the honour is that God bestows, honour that fades not away): “<i>From henceforth all generations shall call me blessed</i>, shall think me a happy woman and highly advanced.” All that embrace Christ and his gospel will say, <i>Blessed was the womb that bore him and the paps which he sucked</i>, <a class="bibleref" title="Luke.11.27" href="/passage/?search=Luke.11.27">Luke 11:27</a>. Elizabeth had once and again called her <i>blessed</i>: “But that is not all,” saith she, “all generations of Gentiles as well as Jews shall call me so.” [2.] Her <i>soul magnifies</i> the Lord, because of the <i>wonderful</i> things he had done for her (<a class="bibleref" title="Luke.1.49" href="/passage/?search=Luke.1.49">Luke 1:49</a>): <i>He that is mighty has done to me great things</i>. A <i>great</i> thing indeed, that a <i>virgin</i> should <i>conceive</i>. A <i>great</i> thing indeed, that Messiah, who had been so long promised to the church, and so long expected by the church, should now at length be born. It is the <i>power of the Highest</i> that appears in this. She adds, <i>and holy is his name</i>; for so Hannah saith her song, <i>There is none holy as the Lord</i>, which she explains in the next words, <i>for there is none beside thee</i>, <a class="bibleref" title="1Sam.2.2" href="/passage/?search=1Sam.2.2">1 Sam. 2:2</a>. God is a Being <i>by himself</i>, and he manifests himself to be so, especially in the work of our redemption. He that is <i>mighty</i>, even he <i>whose name is holy</i>, has <i>done to me great things</i>. Glorious things may be expected from him that is both <i>mighty</i> and <i>holy</i>; who <i>can do every thing</i>, and <i>will</i> do every thing <i>well</i> and <i>for the best</i>.</p>
<p class="tab-1">(2.) Upon the account of <i>others</i>. The virgin Mary, as the mother of the Messiah, is become a kind of public person, wears a public character, and is therefore immediately endued with another spirit, a more public spirit than before she had, and therefore <i>looks abroad</i>, looks <i>about her</i>, looks <i>before her</i>, and takes notice of God’s various dealings with the children of men (<a class="bibleref" title="Luke.1.50" href="/passage/?search=Luke.1.50">Luke 1:50</a>), as Hannah (<a class="bibleref" title="1Sam.2.3" href="/passage/?search=1Sam.2.3">1 Sam. 2:3</a>). In this she has especially an eye to the coming of the Redeemer and God’s manifesting himself therein.</p>
<p class="tab-1">[1.] It is a certain truth that God <i>has mercy in store</i>, mercy in reserve, <i>for all that have a reverence for his majesty</i>, and a due regard to his sovereignty and authority. But never did this appear so as in sending his Son into the world to save us (<a class="bibleref" title="Luke.1.50" href="/passage/?search=Luke.1.50">Luke 1:50</a>): <i>His mercy is on them that fear him</i>; it has always been so; he has ever looked upon <i>them</i> with an eye of <i>peculiar favour</i> who have looked up to him with and eye of <i>filial fear</i>. But he hath manifested this <i>mercy</i>, so as never before, in sending his Son to bring in an everlasting righteousness, and work out an everlasting salvation, for them that fear him, and this <i>from generation to generation</i>; for there are gospel privileges transmitted by entail, and intended for perpetuity. Those that <i>fear God</i>, as their Creator and Judge, are encouraged to hope for <i>mercy in him</i>, through their Mediator and Advocate; and in him <i>mercy</i> is settled upon all that <i>fear God</i>, pardoning mercy, healing mercy, accepting mercy, crowning mercy, <i>from generation to generation</i>, while the world stands. In Christ he <i>keepeth mercy for thousands</i>.</p>
<p class="tab-1">[2.] It has been a common observation that God in his providence puts <i>contempt</i> upon the <i>haughty</i> and <i>honour</i> upon the <i>humble</i>; and this he has done remarkably in the whole economy of the work of man’s redemption. As God had, with his <i>mercy</i> to her, shown himself <i>mighty</i> also (<a class="bibleref" title="Luke.1.48,Luke.1.49" href="/passage/?search=Luke.1.48,Luke.1.49"><span class="bibleref" title="Luke.1.48">Luke 1:48</span>, <span class="bibleref" title="Luke.1.49">49</span></a>), so he had, with his <i>mercy on them that fear him, shown strength</i> likewise <i>with his arm</i>. <i>First</i>, In the course of his providence, it is his usual method to cross <i>the expectations of men</i>, and proceed quite otherwise than they promise themselves. <i>Proud men</i> expect to carry all before them, to have their way and their will; but he <i>scatters them in the imagination of their hearts</i>, breaks their measures, blasts their projects, nay, and brings them low, and brings them down, by those very counsels with which they thought to advance and establish themselves. The <i>mighty</i> think to secure themselves by might <i>in their seats</i>, but he <i>puts them down</i>, and overturns their seats; while, on the other hand, those of <i>low degree</i>, who despaired of ever advancing themselves, and thought of no other than of being <i>ever low</i>, are wonderfully <i>exalted</i>. This observation concerning <i>honour</i> holds likewise concerning <i>riches</i>; many who were so poor that they had not bread for themselves and their families, by some surprising turn of Providence in favour of them, come to be <i>filled with good things</i>; while, on the other hand, those who were rich, and thought no other than that to-morrow should be as this day, that their mountain stood strong and should never be moved, are strangely impoverished, and <i>sent away empty</i>. Now this is the same observation that Hannah had made, and enlarged upon, in her song, with application to the case of herself and her adversary (<a class="bibleref" title="1Sam.2.4-1Sam.2.7" href="/passage/?search=1Sam.2.4-1Sam.2.7">1 Sam. 2:4-7</a>), which very much illustrates this here. And compare also <a class="bibleref" title="Ps.107.33-Ps.107.41,Ps.113.7-Ps.113.9,Eccl.9.11" href="/passage/?search=Ps.107.33-Ps.107.41,Ps.113.7-Ps.113.9,Eccl.9.11"><span class="bibleref" title="Ps.107.33-Ps.107.41">Ps. 107:33-41</span>; <span class="bibleref" title="Ps.113.7-Ps.113.9">113:7-9</span>; <span class="bibleref" title="Eccl.9.11">Eccl. 9:11</span></a>. God takes a pleasure in <i>disappointing</i> their expectations who promise themselves <i>great things</i> in the world, and in <i>out-doing</i> the expectations of those who promise themselves but <i>a little</i>; as a <i>righteous</i> God, it is his glory to <i>abase</i> those who <i>exalt</i> themselves, and strike terror on the secure; and, as a <i>good</i> God, it is his glory to exalt those who humble themselves, and to speak comfort to those who fear before him. <i>Secondly</i>, This doth especially appear in the methods of gospel grace.</p>
<p class="tab-1">1. In the <i>spiritual honours</i> it dispenses. When the proud Pharisees were rejected, and Publicans and sinners went <i>into the kingdom of heaven</i> before them,—when the Jews, who <i>followed after the law of righteousness</i>, did not attain it, and the Gentiles, who never thought of it, attained to righteousness (<a class="bibleref" title="Rom.9.30,Rom.9.31" href="/passage/?search=Rom.9.30,Rom.9.31"><span class="bibleref" title="Rom.9.30">Rom. 9:30</span>, <span class="bibleref" title="Rom.9.31">31</span></a>),—when God chose not the <i>wise men after the flesh</i>, not the <i>mighty</i>, or the <i>noble</i>, to preach the gospel, and plant Christianity in the world, but the <i>foolish</i> and <i>weak</i> things of the world, and things that were despised (<a class="bibleref" title="1Cor.1.26,1Cor.1.27" href="/passage/?search=1Cor.1.26,1Cor.1.27"><span class="bibleref" title="1Cor.1.26">1 Cor. 1:26</span>, <span class="bibleref" title="1Cor.1.27">27</span></a>)--then he <i>scattered the proud</i>, and <i>put down the mighty</i>, but <i>exalted them of low degree</i>. When the tyranny of the chief priests and elders were brought down, who had long <i>lorded it over God’s heritage</i>, and hoped <i>always</i> to do so, and Christ’s disciples, a company of poor despised fishermen, by the power they were clothed with, were made to <i>sit on thrones</i>, judging the twelve tribes of Israel,—when the power of the four monarchies was broken, and the kingdom of the Messiah, that <i>stone cut out of the mountain without hands</i>, is made to <i>fill the earth</i>,—then are the <i>proud scattered</i>, and those of low degree <i>exalted</i>.</p>
<p class="tab-1">2. In the <i>spiritual riches</i> it dispenses, <a class="bibleref" title="Luke.1.53" href="/passage/?search=Luke.1.53">Luke 1:53</a>. (1.) Those who see their need of Christ, and are importunately desirous of righteousness and life in him, he <i>fills</i> with <i>good things</i>, with the <i>best things</i>; he gives liberally to them, and they are <i>abundantly satisfied</i> with the blessings he gives. Those who are weary and heavy-laden shall find rest with Christ, and those who thirst are called to <i>come to him and drink</i>; for they only know how to value his gifts. <i>To the hungry soul every bitter thing is sweet</i>, manna is angels’ food; and to the <i>thirsty</i> fair water is <i>honey out of the rock</i>. (2.) Those who are rich, who are not <i>hungry</i>, who, like Laodicea, think they have <i>need of nothing</i>, are full of themselves and their own righteousness, and think they have a sufficiency in themselves, those he <i>sends away</i> from his door, they are not welcome to him, he sends them <i>empty</i> away, they come <i>full of self</i>, and are sent away <i>empty of Christ</i>. He sends them to the <i>gods whom they served</i>, to their own righteousness and strength which they trusted to.</p>
<p class="tab-1">[3.] It was always expected that the Messiah should be, in a special manner, the strength and glory of his people Israel, and so he is in a peculiar manner (<a class="bibleref" title="Luke.1.54" href="/passage/?search=Luke.1.54">Luke 1:54</a>): <i>He hath helped his servant Israel</i>, <b><i>antelabeto</i></b>. He hath taken them by the hand, and <i>helped them up</i> that were fallen and could not help themselves. Those that were sunk under the burdens of a broken covenant of innocency are <i>helped up</i> by the blessings of a renewed covenant of grace. The sending of the Messiah, on whom <i>help</i> was <i>laid</i> for poor sinners, was the greatest kindness that could be done, the greatest help that could be provided for his people Israel, and that which magnifies it is,</p>
<p class="tab-1"><i>First</i>, That it is <i>in remembrance of his mercy</i>, the mercifulness of his nature, the mercy he has in store for <i>his servant Israel</i>. While this blessing was deferred, his people, who waited for it, were often ready to ask, <i>Has God forgotten to be gracious</i>? But now he made it appear that he had not forgotten, but <i>remembered, his mercy</i>. He remembered his former mercy, and repeated that to them in <i>spiritual</i> blessings which he had done formerly to them in <i>temporal</i> favours. <i>He remembered the days of old. Where is he that brought them up out of the sea</i>, out of Egypt? <a class="bibleref" title="Isa.63.11" href="/passage/?search=Isa.63.11">Isa. 63:11</a>. He will do the like again, which that was a type of.</p>
<p class="tab-1"><i>Secondly</i>, That it is <i>in performance of his promise</i>. It is a mercy not only designed, but declared (<a class="bibleref" title="Luke.1.55" href="/passage/?search=Luke.1.55">Luke 1:55</a>); it was <i>what he spoke to our fathers</i>, that the Seed of the woman should break the head of the serpent; that God should dwell in the tents of Shem; and particularly to Abraham, that <i>in his seed all the families of the earth shall be blessed</i>, with the best of blessings, with the blessings that are <i>for ever</i>, and to the seed that shall be for ever; that is, his <i>spiritual</i> seed, for his carnal seed were <i>cut off</i> a little after this. Note, What God has spoken he will perform; what he hath spoken to the fathers will be performed to their seed; to their seed’s seed, in blessings that shall last for ever.</p>
<p class="tab-1"><i>Lastly</i>, Mary’s return to Nazareth (<a class="bibleref" title="Luke.1.56" href="/passage/?search=Luke.1.56">Luke 1:56</a>), after she had continued with Elisabeth about <i>three months</i>, so long as to be fully satisfied concerning herself that she was <i>with child</i>, and to be confirmed therein by her cousin Elisabeth. Some think, though her return is here mentioned before Elisabeth’s being delivered, because the evangelist would finish this passage concerning Mary before he proceeded with the story of Elisabeth, yet that Mary staid till her cousin was (as we say) <i>down and up again</i>; that she might attend on her, and be with her in her lying-in, and have her own faith confirmed by the full accomplishment of the promise of God concerning Elisabeth. But most bind themselves to the order of the story as it lies, and think she returned again when Elisabeth was near her time; because she still affected retirement, and therefore would not be there when the birth of this child of promise would draw a great deal of company to the house. Those in whose hearts Christ is formed take more delight than they used to do in <i>sitting alone</i> and <i>keeping silence</i>.</p>