GOD’S WORD FOR YOU
LUKE 1:49-51
There is a moment in Jonah’s story when he has been swallowed by the whale, where the prophet turns to the Psalms for comfort in his distress. Here Mary does the same thing, but for the simple reason that her own words do not quite express her surpassing joy. I would have said ecstasy, but that word has come to have an unfortunate meaning in theology since the days when the Pentecostal movement rode the coat tales of the Reformation. The Enthusiasts, whom Luther called the schwoermer, still attempt to find emotional enlightenment from experience rather than the true light that gives light to every man, the Word of God (John 1:9).
49 For the Mighty One has done great things for me.
Holy is his name.
Mary is using the words of Psalm 71:19, “Who is like you, O God, who have done great things?” and of Psalm 111:9, “Holy and awesome is his name.” “Mighty One” is a title for God used through the Old Testament from Genesis 49:24 to Isaiah 60:16, and in Psalms 50:1 and 132:2,5.
It isn’t a challenge to think of the great things God has done for his people, but the true Christian can enumerate a private list, as well: the great things God has done “for me.”
When we think of God’s name being holy, we naturally turn to the Second Commandment (not to misuse his name), but we should also remember to use it properly and not set it aside as too precious to touch with our lips like the wicked servant who buried his master’s mina (Luke 19:20). We should use God’s name to pray, praise and give thanks—as Mary does here.
50 His mercy is on those who fear him
from generation to generation.
Here Mary recalls Psalm 103:17, “The Lord’s love is with those who fear him, from everlasting to everlasting.” The expression “from generation to generation” (Hebrew lador wador, וָדֹר לְדוֹר) recurs a dozen times in the Psalms. Mary’s thought is that God’s mercy extends to “those who fear him.” The fear of the Lord—faith in the Lord—is what he looks for in us. And this brings us to a doctrine of the Bible that is increasingly misunderstood today, the difference between universal (or objective) justification and subjective justification. If you like, you may use “reconciliation” in place of “justification.” Jesus Christ carried out the reconciliation of all mankind to God. God doesn’t wait for us to reconcile ourselves with him; it has already been done. “We were reconciled to him through the death of his Son” (Romans 5:10). So just like your own birth, this reconciliation is a thing in the past; it’s all done and over with, and you live now in God’s grace because of it. This is called “objective” or “universal” because Jesus’ blood covered over all sins, not just a few: “God was reconciling the world to himself in Christ, not counting men’s sins against them” (2 Corinthians 5:19). It is objective because God makes the declaration upon us in a forensic capacity: it is his judgment. It is universal because God in his mercy sent Jesus to atone for the sins of all (John 3:16). This objective or universal justification is apprehended by each one of us through faith in Christ: “We also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation” (Romans 5:11). This is God’s mercy given to those who fear him. Our salvation was achieved by Christ; it is ours through faith in Christ. He said: “No one comes to the Father except through me” (John 14:6). So even though he paid for all sins, once for all (Hebrews 10:10), only those with faith in him will benefit from his sacrifice. This is his mercy on those who fear and have faith in him.
51 He has done mighty things with his arm;
he has scattered the proud in their hearts’ desires.
Mary here reaches into the treasure house of Psalm 98:1, “his right hand and his holy arm have worked salvation.” This continues the thought of God’s mercy coming to each one of us from the previous verse.
The second line of this verse poses a question. How are we to understand “in their hearts’ desires”? I don’t mean the question of translation, whether dianoia kardias (διανοίᾳ καρδίας) is “inmost thoughts” (NIV) or “the imagination of their hearts” (RSV) or my “hearts’ desires.” I mean the use of the Greek dative case. You see, if Luke understood Mary to be saying that he scattered the proud “because of” their pride, he would have made that clear with different language. The dative case tells us something about the interest of the person (done for his advantage or disadvantage), or the dative can name a location, a place where something has happened. In this case, the idea of place seems to be Mary’s thought. God has scattered the proud right where their temptation will consume them: in their heart’s desire. Whatever it is (for which they are greedy or proud) is what he has permitted, and they’re surrounded by it now. Only faith in Christ can rescue the proud from the prison of their desire and break the terrible chains of their personal deeds and accomplishments.
Pray for faith, a stronger faith, a deeper faith, a lasting faith. Any amount of faith in Christ is saving faith. But we want to grow in our faith throughout our lives. Keep reading and drinking in the gospel. Grab every opportunity to get to worship. Be tenacious with the word of God; be relentless in your pursuit of every doctrine. Let the gospel be your heart’s desire, and know that the love of God has given you a place with him forever in heaven.
In Christ,
Pastor Timothy Smith
Archives by Wisconsin Lutheran Chapel: http://www.wlchapel.org/worship/daily-devotion/
Pastor Smith serves St. Paul’s Lutheran Church, New Ulm, Minnesota