Lukas 1:49 Kommentar

The narrative which this evangelist gives us (or rather God by him) of the life of Christ begins earlier than either Matthew or Mark. We have reason to thank God for them all, as we have for all the gifts and graces of Christ's ministers, which in one make up what is wanting in the other, while all put together make a harmony. In this chapter we have, I. Luke's preface to his gospel, or his epistle dedicatory to his friend Theophilus (Luk 1:1-4). II. The prophecy and history of the conception of John Baptist, who was Christ's forerunner (v. 5-25). The annunciation of the virgin Mary, or the notice given to her that she should be the mother of the Messiah (Luk 1:26-38). IV. The interview between Mary the mother of Jesus and Elisabeth the mother of John, when they were both with child of those pregnant births, and the prophecies they both uttered upon that occasion (v. 39-56). V. The birth and circumcision of John Baptist, six months before the birth of Christ (Luk 1:57-66). VI. Zacharias's song of praise, in thankfulness for the birth of John, and in prospect of the birth of Jesus (Luk 1:67-79). VII. A short account of John Baptist's infancy (Luk 1:80). And these do more than give us an entertaining narrative; they will lead us into the understanding of the mystery of godliness, God manifest in the flesh.

Luke 1:1 luk 1:1 luk 1:1 luk 1:1Forasmuch as many have taken in hand,.... From hence, to the end of Luk 1:4 is a preface of the evangelist to his Gospel, setting forth the reasons of his writing it; and which he wrote and sent to the excellent Theophilus, for the further confirmation of him in the faith of Christ. It seems that many had took in hand, or attempteo set forth in order a declaration of those things which are most surely believed among us; that is, they undertook to write and publish a very particular and exact narrative of the birth, life, actions, doctrines, miracles, sufferings, death, resurrection, and ascension of Jesus Christ; things which Luke, and other Christians, had the fullest and strongest evidence, and were confidently assured of, and most firmly believed, even with a full assurance of faith. By these many, he cannot mean the authentic historians of evangelical facts, as Matthew and Mark; for they two cannot, with any propriety, be called many; and besides, it is not so very clear and certain a point, that they had, as yet, wrote their Gospels; nor would this evangelist suggest any deficiency, weakness, and inaccuracy in them, as he seems to do: nor does he intend such spurious writers as the authors of the Gospels according to the Nazarenes, Hebrews, and Egyptians; of Nicodemus, Thomas, Matthias, and of the twelve apostles; and still less, the Gospels of Cerinthus, Basilides, and other heretics; since these would not have passed without a censure from him, for the falsehood, fabulous, and trifling stuff in them, as well as for the wicked and heretical opinions propagated by them; and besides, these pieces were not extant when this Gospel was written: but he seems to design some honest and well meaning Christians, who undertook to write, and did write an account of the above things, which were firmly believed by all; and which they took from the apostles, and first ministers of the Gospel, from their sermons and discourses, and from conversation with them; and which they committed to writing, partly to help their own memories, and partly for the benefit of others; in which, no doubt, they acted an upright part, though attended with weakness: wherefore, the evangelist does not censure them as false, wicked, and heretical, nor approve of them as divine and perfect for though they honestly meant, and designed well, yet there might be many things collected by them, which were impertinent, and not proper to be transmitted to posterity; and what might be wrote with great inaccuracy and deficiency, and in a style the Holy Ghost thought improper things of this kind should be delivered in: and therefore the evangelist, moved and inspired by the Spirit of God, set about the following work, and under the same influence completed it. The phrase, , "to set forth in order a declaration", is as Dr. Lightfoot observes, out of the Talmud (h), agreeably to the Jewish way of speaking, "R. Chasdai said to one of the Rabbins, who was , "setting in order a declaration" before him. &c. or relating in order a story before him. (h) T. Bab. Succa, fol. 53. 1.

For he that is mighty hath done to me great things,.... With respect to the incarnation of Christ, a new, a great, and unheard of thing; in causing her, though a virgin, to conceive; and also to bear such a Son, who should be called Jesus, a Saviour, Immanuel, God with us; and who was no other than the mighty God, the everlasting Father, and Prince of Peace: wherefore she describes God the author of it, by a proper periphrasis of him, "he that is mighty"; since this was a work of almighty power, and very justly adds, and holy is his name: seeing this was brought about without any impurity, through the overshadowing influence of the Holy Ghost; whereby the human nature was preserved from the infection of sin, was sanctified, and fit to be united to the Son of God, and to be a sacrifice for the sins of his people. This may also have regard to the great things God had done for her in a spiritual sense; in the choice of her to eternal life, in the redemption of her by the Messiah, and in her regeneration and sanctification; wherein God had displayed his sovereign grace and goodness, and his almighty power, in a way consistent with his justice and holiness.

"For behold, from now on all generations will call me blessed." If I take "all generations" literally, I apply it to believers. But, if I search for something more profound, I will notice how valuable it is to join to it, "because he who is powerful has done great things for me." For "everyone who humbles himself will be exalted." God looked upon the blessed Mary's humility, and on account of it "he who is powerful did great things for her, and holy is his name."

(in Ps. 33.) But holy is the name of God called, not because in its letters it contains any significant power, but because in whatever way we look at God we distinguish his purity and holiness.

(sup.) What great things hath He done unto thee? I believe that a creature thou gavest birth to the Creator, a servant thou broughtest forth the Lord, that through thee God redeemed the world, through thee He restored it to life.

But where are the great things, if they be not that I still a virgin conceive (by the will of God) overcoming nature? I have been accounted worthy, without being joined to a husband, to be made a mother, not a mother of any one, but of the only-begotten Saviour. But she says, that is mighty, that if men should disbelieve the work of her conception, namely, that while yet a virgin, she conceived, she might throw back the miracles upon the power of the Worker. Nor because the only-begotten Son has come to a woman is He thereby defiled, for holy is his name.

But this has reference to the beginning of the hymn, where it is said, My soul doth magnify the Lord. For that soul can alone magnify the Lord with due praise, for whom he deigus to do mighty things. For in the height of His marvellous power He is far beyond every creature, and is widely removed from all the works of His hands. This is better understood in the Greek tongue, in which the very word which means holy, (ἅγιον) signifies as it were to be "apart from the earth."

Because He who is mighty has done great things for me, and holy is His name. This refers back to the beginning of the hymn, where it is said: My soul magnifies the Lord. For indeed, the soul to which the Lord deigns to do great things usually magnifies Him with fitting praises, and can exhort her companions of the same vow and purpose saying: Magnify the Lord with me, and let us exalt His name together (Psalm 33). For whoever neglects to magnify the Lord, whom he has known, and to sanctify His name, will be called least in the kingdom of heaven. His name is called holy because, by the peak of His unique power, He surpasses all creation and is far separated from all that He has made. This is better understood in the Greek expression in which the word itself, ἅγιον (hagion), signifies being beyond the earth. By imitation of this, we also, to the extent of our ability, are commanded to be separated from all that is not holy or dedicated to God. The Lord said: Be holy, for I am holy (Leviticus 11). For whoever consecrates himself will rightly be seen as beyond the earth and beyond the world. Such a one can also say, while walking on the earth, we have our conversation in heaven.

And therefore she says, all generations, not only Elisabeth, but also every nation that believed. The Virgin shows that not for her own virtue is she to be pronounced blessed, but she assigns the cause, saying, For he that is mighty hath magnified me.

She called Him "Mighty" so that everyone would believe Her words, considering that the Lord is mighty to do this. She called "His Name" "holy" to show that the Most Pure One, being conceived in the womb of a woman, is in no way defiled, but remains Holy.

The preface, or St. Luke's private epistle to Theophilus, Luk 1:1-4. The conception and birth of John Baptist foretold by the angel Gabriel, Luk 1:5-17. Zacharias doubts, Luk 1:18. And the angel declares he shall be dumb, till the accomplishment of the prediction, Luk 1:19-25. Six months after the angel Gabriel appears to the virgin Mary, and predicts the miraculous conception and birth of Christ, Luk 1:26-38. Mary visits her cousin Elisabeth, Luk 1:39-45. Mary's song of exultation and praise, Luk 1:46-56. John the Baptist is born, Luk 1:57-66. The prophetic song of his father Zacharias, Luk 1:67-79. John is educated in the desert, Luk 1:80.

He that is mighty hath done to me great things - Or, miracles, μεγαλεια. As God fills her with his goodness, she empties herself to him in praises; and, sinking into her own nothingness, she ever confesses that God alone is all in all. Holy is his name - Probably the word which Mary used was חסד chesed, which though we sometimes translate holy, see Psa 86:2; Psa 145:17, yet the proper meaning is abundant goodness, exuberant kindness; and this well agrees with the following clause.

Luke 1:1 (Luk 1:1-4) set forth in order--more simply, to draw up a narrative.