Luke 1:48

1:48 all generations will call me blessed: In Middle Eastern culture, honor and shame were extremely important, and one’s legacy to future generations was highly cherished.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 1:48. Ταπείνωσιν) the low estate. Jas 1:10. עני LXX. often render ταπείνωσις. Her lowliness made Mary capable of receiving the great things, of which Luk 1:32-33 speak.—μακαριοῦσί με, shall call [proclaim] me blessed) Comp. Luk 1:45, ch. Luk 11:27-28.—πᾶσαι αἱ γενεαὶ, all generations) all posterity.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 1:48 . This verse and the two preceding form the first of four strophes, into which the song naturally divides. The first strophe expresses simply the singer’s gladness. The second (Luk 1:49-50 ) states its cause. The third (Luk 1:51-53 ) describes in gnomic aorists the moral order of the world, for the establishment of which God ever works in His holy and wise Providence, overturning the conventional order, scattering the proud, upsetting thrones, and exalting them of low degree, filling the hungry, and sending the rich away empty. It is this third part of the hymn which on first view seems least in keeping with the occasion. And yet on a large view this strophe exactly describes the constant tendency of Christ’s influence in the world: to turn things upside down, reverse judgments, and alter positions. The last strophe (Luk 1:54-55 ) sets forth the birth about to happen as a deed of divine grace to Israel.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vers. 48b-50. The greatness of her happiness appears in the renown which it will bring her; hence the γάρ, for. The word behold refers to the unexpected character of this dealing. Mary ascribes to God, as its author, the fact which she celebrates, and glorifies the three divine perfections displayed in it. And first the power. In calling God the Almighty, she appears to make direct allusion to the expression of the angel: the power of the Highest (Luk 1:35). Here is an act in which is displayed, as in no other since the appearance of man, the creative power of God. The received reading μεγαλεῖα answers better than the reading of some Alex., μεγάλα, to the emphatic term נִפְלְאוֹת, which Luke doubtless read in his Hebrew document (comp. Act 2:11). But this omnipotence is not of a purely physical character; it is subservient to holiness. This is the second perfection which Mary celebrates. She felt herself, in this marvellous work, in immediate contact with supreme holiness; and she well knew that this perfection more than any other constitutes the essence of God: His name is holy. The name is the sign of an object in the mind which knows it. The name of God therefore denotes, not the Divine Being, but the more or less adequate reflection of Him in those intelligences which are in communion with Him. Hence we see how this name can be sanctified, rendered holy. The essential nature of God may be more clearly understood by His creatures, and more completely disengaged from those clouds which have hitherto obscured it in their minds. Thus Mary had received, in the experience she had just passed through, a new revelation of the holiness of the Divine Being.

This short sentence is not dependent on the ὅτι, because, which governs the preceding. For the καί, and, which follows, establishes a close connection between it and Luk 1:50, which, if subordinated to Luk 1:49, would be too drawn out.

This feature of holiness which Mary so forcibly expresses, is, in fact, that which distinguishes the incarnation from all the analogous facts of heathen mythologies.

The third divine perfection celebrated by Mary is mercy (Luk 1:50). Mary has already sung its praise in Luk 1:48 in relation to herself. She speaks of it here in a more general way. By them that fear God, she intends more especially Zacharias and Elizabeth, there present before her; then all the members of her people who share with them this fundamental trait of Jewish piety, and who thus constitute the true Israel.

The received reading εἰς γενεὰς γενεῶν, from generation to generation, is a form of the superlative which is found in the expression to the age of the ages, the meaning of which is, “to the most remote generations.” The two other readings mentioned in the critical notes express continuity rather than remoteness in time. These words, “on them that fear Him,” are the transition to the third strophe. For they implicitly contain the antithesis which comes out in the verses following.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Word for word, My baseness, that is, my base estate: so that the Virgin vaunteth not her deserts, but the grace of God.

Hath freely and graciously loved.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 48. He hath regarded] Looked favourably, c., επεβλεψεν. In the most tender and compassionate manner he has visited me in my humiliation, drawing the reasons of his conduct, not from any excellence in me, but from his own eternal kindness and love.

All generations shall call me blessed.] This was the character by which alone she wished to be known viz. The blessed or happy virgin. What dishonour do those do to this holy woman, who give her names and characters which her pure soul would abhor; and which properly belong to GOD her Saviour! By her votaries she is addressed as Queen of Heaven, Mother of God, &c., titles both absurd and blasphemous.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(48) The low estate of his handmaiden.—Note the recurrence of the word that had been used in Luk_1:37, as expressing the character which she was now ready to accept, whatever it might involve.

All generations shall call me blessed.—The words have, of course, been partly instrumental in bringing about their own fulfilment; but what a vision of the future they must have implied then on the part of the village maiden who uttered them! Not her kinswoman only, but all generations should join in that beatitude.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

48. he hath regarded] Rather, He looked upon.

the low estate] So Hagar (Gen_16:11) and Hannah (1Sa_1:11; cf. Psa_138:6; Psa_102:17). The word may be rendered humiliation, Act_8:33; Isa_1:9-10. The reader will notice in this hymn more than one anticipation of the Beatitudes.

all generations shall call me blessed] “Blessed is the womb that bare Thee,” Luk_11:27. “Leah said, The daughters will call me blessed,” Gen_30:13; Psa_72:17. We cannot but wonder at the vast faith of the despised and persecuted Virgin of Nazareth, whose inspired anticipations have been so amply fulfilled.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For he hath regarded the low estate of his handmaiden,.... Meaning, either her outward temporal estate, which was very low and mean: David's family was now very much reduced, it had its seat not at Jerusalem, but at Nazareth, in Galilee: Mary, of that house, was a poor virgin, and Joseph, of the same, to whom she was betrothed, was a poor carpenter; and yet God passed by the rich and noble families of Jewish people, and pitched upon this poor virgin to be the mother of the Messiah: or her estate, in a spiritual sense, which, as that of every son and daughter of Adam, was very low by the fall; for sin has run all mankind into debt, and they have nothing to pay: it has stripped them of original righteousness, and clothed them with rags; it has filled them with diseases, from the crown of the head to the sole of the feet; it has exposed them to a prison, into which being cast, they must lie, till they have paid the uttermost farthing; and has left them hopeless and helpless, poor and miserable, and blind and naked: but God has remembered his elect, in this their low estate, and has provided a Saviour for them, and sent him to deliver them out of it; because his mercy endures forever; and this Mary was sensible, and there rejoiced in God her Saviour:

for behold, from henceforth all generations; not Jews only, but Gentiles also,

shall call me blessed; both on account of her son she had now conceived, and was bearing; because she was the mother of our Lord, who had reason so to conclude, from the nature of the thing, and from the words of the angel, and of Elisabeth, Luk 1:28 and much more than Leah had, who said something like this, at the birth of her second son, Gen 30:13 and also on account of her interest in Christ, as God her Saviour: in whom she was blessed, with all spiritual blessings; so that she was truly blessed, and might well be called so.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

48 For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.

Ver. 48. The low estate] Vilitatem, the vile and abject condition. Contra Mariae merita, quae praedicant Papicolae. Here is no mention of merit. See Beza Annot. in loc.

All generations shall call me blessed] How much more should we with one mind and one mouth bless God the Father of our Lord Jesus Christ! This is an honour that he much standeth upon, Rom 15:6.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

He hath regarded the low estate of his handmaid - Literally, he has looked upon the low or humble condition of his handmaid. That is, notwithstanding her humble rank and poverty, he has shown her favor. And this example abundantly teaches what is elsewhere fully taught in the Bible, that God is not a respecter of persons; that he is not influenced, in conferring favors, by wealth, honor, or office, Rom 2:11; Rom 10:11-12. He seeks the humble and the contrite; he imparts his rich blessings to those who feel that they need them, and who will bless him for them, Psa 138:6; Isa 57:15.

From henceforth - Hereafter, or in consequence of this.

All generations - All people. All posterity.

Call me blessed - Pronounce me highly favored or happy in being the mother of the Messiah. It is therefore right to consider her as highly favored or happy; but this certainly does not warrant us to worship her or to pray to her. Abraham was blessed in being the father of the faithful; Paul in being the apostle to the Gentiles; Peter in first preaching the gospel to them; but who would think of worshipping or praying to Abraham, Paul, or Peter?

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The humility of his handmaid,[9] i.e. the humble, low, and abject condition; as perhaps might be translated both in this and in ver. 52. For the blessed Virgin does not here commend and praise her own virtue of humility; as divers interpreters observe. See St. Francis de Sales, in his introduction to a devout life, part 3, chap. vi. (Witham) --- As death entered into the world by the pride of our first parents, so was it proper that the path to life should be opened by the humility of Mary. (Ven. Bede) --- Not Elizabeth only, but all nations of believers are to call her blessed. (Theophylactus)

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[BIBLIOGRAPHY]

Humilitatem, Greek: tapeinosin, not tapeinophrosunen. By which latter word is signified the virtue of humility of mind and heart. But humilis, and humilitas, in Latin, even in Cicero, is put to signify vilem et abjectam conditionem: and so also Greek: tapeinos, and tapeinosis in Greek, as in the 70 [the Septuagint] 1 King i. 11. the Latin Vulgate for Greek: tapeinesin, has affictionem famulæ tuæ. And this is the sense in this and the 52d verse; as it is confirmed by the antithesis, or opposition, betwixt those of a high, and of a low state or condition.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Our translators have here rightly translated ταπεινωσιν,

low estate. Mary doubtless doth not here commend her own humility, (as some papists would have it), but magnifies God for that he had respect to her who was of so mean and low a condition; for though she was of the family of David, yet that family had for many years been broken and afflicted, and she was now espoused to a carpenter, which spake her condition low and mean though descended from the royal family of David: and thus God usually magnifies himself; he chooseth David from the sheepfold to be king over Israel; he much delighteth to exalt such as are low; he chooseth the foolish things of the world to confound the wise, the weak things of the world to confound the mighty, and base things of the world, and things which are despised, hath God chosen; that no flesh should glory in his presence, 1Co 1:27-29.

Henceforth (saith Mary) all generations shall call me blessed. It is no mean favour of God, when God giveth us a name: in the world, and that not only in the present generation, but in succeeding generations.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

I. Recognition of God’s grace to her humility.

Compare the song of Hannah upon a similar occasion, the birth of a future prophet and judge of Israel. This is formed upon the same model of that, as proof that the new dispensation is the outgrowth of the old, and that the same spirit, in different ages and persons, breathes the same holy strains. But the song of the latter is gentler, grander, opening into a far sublimer prospective.

48. Low estate of his handmaiden—Mary’s ground of praise and thanksgiving is the wonderful grace of God that had condescended to even her. True, she is daughter of the noblest line of Israel or the world, but for ages that royal line has been in a low estate. It seemed wonderful that the daughter of neither Augustus nor Herod should be selected as the mother of the Incarnate, but the humble virgin of Nazareth. Some ten years before Mary uttered this hymn, Virgil, the Roman poet, had in one of his finest strains predicted the birth of a noble babe, under whose sway a new order of things should commence, and the renovation of the world be accomplished. It was suggested, doubtless, by the prevalent presentiment that a great deliverer was soon to be born, arising from the prophecies of the Messiah. But the worldly poet preferred to find his mother for the Messiah in the wife of a Roman consul. So differs the wisdom of God from the folly of man.

All generations shall call me blessed—Here is prophecy; and how wonderfully has it been fulfilled! Sad it is, indeed, to think that even the Christian Church has made her the object of idolatry. But let that not prevent our uttering the epithet blessed upon her whom God deigned to honour above all her sex.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For he

"This is because he"

looked at

"looked at with concern" or "cared about"

low condition

"poverty." Mary's family was not rich.

For see

This phrase calls attention to the statement that follows.

from now on

"now and in the future"

all generations

"the people in all generations"

he who is mighty

"God, the Powerful One"

his name

Here "name" refers to the entire person of God. AT: "he" (See: Metonymy)

translationWords

lowly

servant

generation

bless

might

holy

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

48. ἐπέβλεψεν. ‘He looked upon’.

τὴν ταπείνωσιν. So Hagar (Gen 16:11) and Hannah (1Sa 1:11; cf. Psa 138:6; Psa 102:17). The word may be rendered ‘humiliation’, Act 8:33; Isa 1:9-10. ‘Humility’ is ταπεινότης. The reader will notice in this hymn more than one anticipation of the Beatitudes.

μακαριοῦσίν με πᾶσαι αἱ γενεαί. “Blessed is the womb that bare Thee,” Luk 11:27. “Leah said, The daughters will call me blessed,” Gen 30:13; Psa 72:17. We cannot but wonder at the faith of the despised and persecuted Virgin of Nazareth, whose inspired anticipations have been so amply fulfilled.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

48.] Bleek remarks, that the ἐπιβλέψαι ἐπὶ τὸν υἱόν μου of Luk 9:38, is ἐλέησόν μου τὸν υἱόν in Mat 17:15.

ταπείν.] low condition, not humility; the noun is an objective one.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

48. ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ. Comp. Hannah’s prayer for a child 1Sa 1:11. In spite of her humble position as a carpenter’s bride, Mary had been chosen for the highest honour that a human being could receive. For ταπείνωσις comp. Act 8:33 (from Isa 53:8) and Php 3:21; and for ἰδεῖν τὴν ταπείνωσιν comp. 2Ki 14:26 and Psa 25:18. This use of ἐπιβλέπειν ἐπί is freq. in LXX (Psa 25:16, Psa 69:16, Psa 102:19, Psa 119:132, etc.); see esp. 1Sa 9:16.

ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαί. For ἰδοὺ γάρ see on ver. 44, and for ἀπὸ τοῦ νῦν see on 5:10. Elisabeth had begun this μακαρίζειν, and we have another instance in the woman from the crowd (11:27). Note the wide difference between the scope of Mary’s prophecy, μακαριοῦσιν πᾶσαι αἱ γενεαί, and Leah’s statement of fact, μακαρίζουσίν με πᾶσαι αἱ γυναῖκες (Gen 30:13). See Resch, Kindheitsev. p. 104.

The Latin renderings of ἀπὸ τοῦ νῦν are interesting: ex hoc (Vulg.), a modo (d), a nunc (Cod. Gall.).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Regarded [επεβλεψεν] . See on Jas 2:3. Compare 1Sa 1:11; Psa 31:7; Psa 119:132, Sept.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.