Text Study for Mary Mother of Our Lord –

Year C
The Rev. Joseph Winston
August 14, 2010

Commentary
Isaiah 61:7-11
Isaiah 61:1-4, 9-11 is used as part of the readings for the Easter Vigil. The prophet
speaks in a time of honor and shame. He brings the L ORD’s words of comfort to
the people because of their humiliation. He tells the people what the L ORD does
to overcome evil in this world. The response of the people to the L ORD’s action is
one of extended celebration. New life is coming and it is a gift from the L ORD.

Isaiah 61:7 their shame was double, and dishonour was proclaimed as their lot
– The prophet has been proclaiming “good tidings to the afflicted” since the
people are in captivity. The situation that they find themselves in shames
them but the L ORD will do something amazing. The L ORD will give them
two helpings of joy.

Isaiah 61:8 For I the L ORD love justice, I hate robbery and wrongdoing; I will
faithfully give them their recompense, and I will make an everlasting covenant
with them. – This verse both describes the attributes of the L ORD and it gives
an additional covenant to the people in captivity. The L ORD will make the
wrongs right.

Isaiah 61:9 Their descendants shall be known among the nations, and their off-
spring among the peoples – No matter what happens in the world, their
children will live. However, this promise of the L ORD does not specifically
state that they will be going back to their homeland.

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 It is difficult to see the blessings of the L ORD when His people have been
persecuted through the ages. It sometimes seems that what the world knows
about the people of God are nothing more than half-lies and this is used to
kill the descendants of Abraham.
Isaiah 61:10 I will greatly rejoice in the L ORD – The prophet then speaks of his
praise for the L ORD. This same theme is echoed in the Magnificat and in
other portions of the Bible.
Isaiah 61:11 God will cause righteousness and praise to spring up before all the
nations. – When the time is right, the L ORD will bring new life in the form
of justice. The hope is that salvation come during this age so that the L ORD
can restore honor and bind up the wounds.

Psalm 34:1-9
The psalmist tells his audience that he will praise the L ORD. The reason for thank-
ing the L ORD is that the L ORD responded to the author’s prayers.
Psalm 34:1 I will bless the L ORD at all times – The author follows the great
commandment to devote his entire existence to the L ORD.
Psalm 34:2 My soul makes its boast in the L ORD; let the humble hear and be
glad. – The psalmist’s life gives witness to the power of the L ORD. This
clearly shows the author the type of behavior required of him. He must be
second because the L ORD is first.
let the humble hear and be glad – It is the duty of the sure to tell the rest of
the world about the L ORD. The reason for the joy is that this L ORD helps
the downtrodden and does not take advantage of them.
Psalm 34:3 O magnify the L ORD with me – The work of the L ORD needs to
be clearly illustrated so that the people know who is responsible for reality.
One uses magnification to bring the hidden into sight. This is the work of the
people of God. They point out to others what the L ORD does. The concept
of showing others the work of the L ORD is echoed in the Magnificat.
Psalm 34:4 I sought the L ORD, and he answered me – For those faith traditions
that say the L ORD cannot be found and that He always searches out the
followers, this verse is problematic. One way out of this dilemma is by
arguing that the L ORD allows Himself to be found.

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Psalm 34:5 Look to him, and be radiant – The same theme of knowing where the
L ORD resides continues in this verse. The outcome of being with the L ORD
is a changed appearance. This illustration recalls the change in Moses’s face
after he had been on the mountain with the L ORD.

Psalm 34:6 saved from every trouble – For those people who talk about the God
of prosperity, this verse promises much. The unanswered questioned still
remains. What about the poor who pray? Why are they not saved from their
situation?

Psalm 34:7 The angel of the L ORD encamps around those who fear him, and
delivers them – The same issue in verse 6 appears here. What is said to
those who are not delivered?
The psalmist asserts that the L ORD’s messenger protects the faithful. The
validity of this verse seems doubtful if one needs to see deliverance from
evil in this life.

Psalm 34:8 O taste and see that the L ORD is good – The L ORD’s work is better
than what the world provides. This phrase could be the invitation to the post
modern world who wants to live life through experiences. The psalmist cries
out to this generation. Go and try everything else. It will leave a bad taste
in your mouth. Now eat what the L ORD sets before you. It will truly satisfy
you.

Psalm 34:9 O fear the L ORD, you his holy ones – The children of the L ORD
know their Father is completely capable of anything. This means one must
respect, yes even fear, what the L ORD can do.
for those who fear him have no want – For those groups that preach the
theology of the cross, this verse is problematic. It clearly states in the here
and now the follows of the L ORD have nothing to worry about. This sim-
ple reading, which is the preferred method of interpretation for Lutherans
cannot be correct. People of the L ORD, whether they be Christians or Jews,
go to bed hungry, they are injured by others, and they die every day of the
week. This recognition of the obvious forces an interpreter down two dif-
ferent paths. Either the problems you experience are a result of not truly
fearing the L ORD or your reward will come later. Neither approach is very
satisfying.

...

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Galatians 4:4-7
Paul’s argument in this section uses parallelism. Human children have obligations
to fill, so then does the Son of God. Humans set aside a portion of their estate to
their children to do with what they see fit. God’s Son enjoys the same ability.

Galatians 4:4 But when the fullness of time had come – Paul asserts that God has
a plan for the world because God selected the correct time for His Son.
born of a woman, born under the law – Christ had two marks against Him.
First, He entered the world just like everyone else. Next, He was subject
to all the same constraints that are given to everyone else. Of course this
means all the requirements that God has given to the chosen people but it
also entails every one of the limits given to humanity which include anger,
exhaustion, hunger, and pain.
From the section, it does not appear that Paul knows of the virgin birth.

Galatians 4:5 in order to redeem those who were under the law – Paul is making
an assertion that follows the logic of the philosophers. An archetype is a
perfect and unchanging form. Jesus is the model for all people. This One
can serve as a stand in for all those who only achieve nothing of value.

Galatians 4:6 because you are children – The child is given a gift to their parents.
In this specific case, God gives all His children His Son’s Spirit.
sent the Spirit of his Son into our hearts – Other ancient authorities read
your hearts.
The issue is not the destination of the Spirit but instead what hearts means
in this situation. If Paul is following the ancient understanding of the body
given to him by his Jewish education, the heart is not the place of emotions.
Rather, the heart is where reason resides.
For Paul, salvation means that one is a part of the community and that be-
cause of the grace given to them, followers of Christ live righteous lives.1
This occurs because God sent “the Spirit of His Son into our hearts.”
“Abba! Father!” – Abba is Aramaic for Father.
1
Gordon D. Fee, Chap. Some Reflections on Ephesians 4:30 and Pauline Pneumatology In ‘To
What End Exegesis?’ (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2001), p. 272.

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 Galatians 4:7 no longer a slave but a child – The logic used here is the following.
Since you have been given a gift of adoption by the Father, you cannot be
someone that does not belong in the household.
an heir, through God Other ancient authorities read an heir of God through
Christ

Luke 1:46-55
The historian Luke uses the speeches as a method of advancing the story line.2 It
could have been that Mary never said these exact lines but instead they represent
idealized phrases that show how these this individuals would respond in a situation
such as this.
Many theologians call Mary the ark of the covenant. Athanasius of Alexandria
(296-373), in the Homily of the Papyrus of Turin, makes this comparison because
the glory of the Lord overshadowed her (Luke 1:35) and she carried God (Luke
1:42). Other possible parallel references between Mark and the ark of the covenant
include the following. In Numbers 10:34, when the ark moved the “cloud of the
L ORD” came with them. Before Christ’s birth, wherever Mary went, the Lord
was there. The ark stayed in the holiest place because this is where the L ORD
met His people. The Lord’s birth brought Him face to face with His subjects.
Also in Joshua 3 as the ark is being moved, the L ORD tells Joshua that Joshua
will be magnified before the people (Joshua 3:7). The song of Mary speaks of
remembrance too. The world knows about her because of what God has done.

Luke 1:46 My soul magnifies the Lord – μεγαλύνει ἡ ψυχή μου τὸν κύριον The
name Magnificat comes from the Latin found in the opening line (et ait
Maria magnificat anima mea Dominum). A literal translation of the Greek
would be “My life magnifies the Lord.”
The Magnificat follows the typical parallelism of Hebrew poetry.3 A similar
hymn of praise can be found in Hannah’s song (1 Samuel 2:1-10).4

Luke 1:47 God my Savior – Even though this type of language found in the hymn
would have been appreciated by Jews, the intended audience of Hellenists
2
Luke Timothy Johnson; Daniel J. Harrington, S.J., editor, The Gospel of Luke, Volume 3,
Sacra Pagina, (The Liturgical Press, Collegeville, MN: The Liturgical Press, 1991), p. 43.
3
Ibid., p. 41.
4
Ibid.

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 would have resonated with this phrasing.5 The Lord comes and rescues His
people without considering His cost.

Luke 1:48 for He has looked – Despite all the need for political correctness in
our day, the Magnificat speaks of the Lord in masculine terms. From His
vantage point, He sees what is happening and responds in a way that is
surprising. He enters existance as one of us.
lowliness of his servant – Mary’s condition is one of “poverty and power-
lessness.”6 She is a female in a male dominated world. Her people are under
occupation from a foreign force. Clearly, she represents those people whom
she prays for.
Surely, from now on all generations will call me blessed – This is a prophecy
of what will come. The Church is one group that must not forget what hap-
pened to her.

Luke 1:49 holy is his name – Mary does not say the divine name of God anywhere
in the hymn. She only calls Him Lord or God. This gives the hint that she is
a devout Jew that follows the Law to the letter.

Luke 1:50 His mercy is for those who fear him – While God gives mercy to
everyone, its proper target in the Magnificat is for those who respect the
L ORD

Luke 1:51 strength with his arm – This is an allusion to the Exodus story. The
use of past tense in this verse indicates that God has worked in the past and
God’s actions continue in every age.7 Often the L ORD’s work is not seen
and this bothers the world.
the proud in the thoughts of their hearts – ὑπερηφάνους διανοίᾳ καρδίας
αὐτῶν The phrase “arrogant in the thoughts of their hearts” means the inner-
most human thoughts and intentions.8 These are not feelings but are plans.
Johnson suggest the phrase “arrogant in their attitude.”9 Where do we act
like this today? Military, ecology, and human rights are just three examples.
5
Johnson, Luke, p. 42.
6
Ibid.
7
Ibid.
8
Ibid.
9
Ibid.

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 Luke 1:52 He has brought down the powerful from their thrones, and lifted up
the lowly – The work of the L ORD is miraculous. He brings down those
who lord over the people because they do not have the needs of the people
in their hearts. He transforms the ordinary into the people no one sees into
equals with the rest of the world.

My favorite comment on Luke 1 comes from Will Willimon.

He tells the story of a college student talking to him about how
the virgin birth was just too incredible to believe. Willimon re-
sponded, “You think that’s incredible, come back next week.
Then, we will tell you that ’God has cast down the mighty from
their thrones, and has lifted up the lowly.’ We’ll talk about the
hungry having enough to eat and the rich being sent away empty.
The virgin birth? If you think you have trouble with the Chris-
tian faith now, just wait. The virgin birth is just a little miracle;
the really incredible stuff is coming next week.”10

Luke 1:53 he has filled the hungry with good things, and sent the rich away
empty. – In a stunning turn of events, the L ORD gives those that live on
the margins more than they to live and nothing else is provided to those
individuals that have already been blessed by God.

Luke 1:54 He has helped his servant Israel, in remembrance of his mercy – In
the Magnificat, Mary represents Israel. God is fulfilling His promises that
He first spoke to Eve.

Luke 1:55 to Abraham and to his descendants for ever – No matter what might
happen, the relationship that God has with the people of Israel lasts to the
end of time.

References
Gordon D. Fee, Chap. Some Reflections on Ephesians 4:30 and Pauline Pneuma-
tology In ‘To What End Exegesis?’ (Grand Rapids, MI: Wm. B. Eerdmans
Publishing Co., 2001), pp. 262–275.
10
Mary Hinkle, Pilgrim Preaching: Magnifying the Lord, (http://maryhinkle.
typepad.com/pilgrim_preaching/2003/12/magnifying_the_.html, Decem-
ber 2003).

7
Hinkle, Mary, Pilgrim Preaching: Magnifying the Lord, (http:
//maryhinkle.typepad.com/pilgrim_preaching/2003/
12/magnifying_the_.html, December 2003), Last checked on
December 18, 2009.

Johnson, Luke Timothy; Harrington, S.J., Daniel J., editor, The Gospel of Luke,
Volume 3, Sacra Pagina, (The Liturgical Press, Collegeville, MN: The
Liturgical Press, 1991).