Mary responded to the angelic message by going to stay with Elizabeth until just before the birth of her child. Mary’s visit provided further confirmation of the message in that she was greeted by Elizabeth apparently spontaneously with a blessing. She realized that Mary was to be the mother of the Messiah, and she was overjoyed that she should visit her. She praised Mary for accepting the angel’s word. Even the movements of the foetus in her womb were seen as a response to Mary’s arrival.

Mary’s poetic reply is known as the ‘Magnificat’ (the Latin verb for ‘glorifies’). It uses the form and language of a Jewish psalm and is saturated with echoes of OT praise to God. Inspiration for the words came from 1 Sa. 2:1–10, the song of Hannah after God had given her a child.

The shape of the song is that a shout of exultation to God is followed by a series of clauses indicating why he is to be praised. After the briefest reference to Mary’s own reason for thanksgiving, the song tells of what God does for his people, speaking quite concretely of his judgments on the mighty and his blessings for the humble—all in fulfilment of his promises to his people long ago. The past tenses in vs 51–54 most probably express what God is going to do in the future through the Messiah—actions that have already begun to take place in that the Messiah has already been conceived, and actions that are of the same kind as what God has done in the past history of Israel. This is thus a metaphorical description of the work of Jesus.

Notes. 41 Nothing is said about the two unborn children subsequently having contact with each other. In later life John apparently did not know Jesus very closely (Jn. 1:31; Lk. 7:19) and there is no hint in the subsequent narrative that they were related. 46 Some mss have ‘Elizabeth’ instead of Mary as the author of the song, and it has been argued that the sentiments expressed fit her better. But the overwhelming evidence is for Mary as the singer, and after Elizabeth’s words in vs 42–45 a reaction by Mary is a fitting and necessary conclusion to the scene (cf. v 38). 48 The humble state is Mary’s feeling of unworthiness for God’s honour and places her along-side the godly people in Israel. Humble and hungry (53) are terms that could refer simply to the pious people in Israel but more probably a reference to economic poverty and political oppression is included. The Messiah acted on their behalf by bringing in the kingdom of God with its associated blessings and by pronouncing God’s judgment on the proud (51) and rich (53), who would have been understood as owing their position to injustice. 49 God shows that he is holy by his saving actions for his people (as in Ps 111:9).

1:57–80 The birth of John

Elizabeth’s neighbours would have rejoiced simply because she had had a child despite previous childlessness. The eighth day was the appointed day for the Jewish ceremony of circumcision (Lv. 12:3). The association of the naming with this date was unusual, since names were customarily given at birth, but the link gave occasion for the public ceremony at which the people present were surprised that the child was not to be called after his father but given the name of John. Surprise upon surprise followed as the dumb father confirmed the choice. (It is unlikely that this was a miraculous agreement; more likely he had previously communicated with Elizabeth by signs or writing.) Then he regained his speech and praised God.

Zechariah’s prophetic song, known as the ‘Benedictus’ (the Latin word for ‘Praise be’) is similar to Mary’s in its general sentiments and Jewish character. Like hers it uses Jewish language based on the OT to express how God is worthy of praise because he has now acted in accordance with his promises to deliver his people through the coming of a descendant of David. Zechariah is thus represented as knowing about the impending birth of the Messiah. He refers back to the promises made to Abraham (Gn. 22:16–18; 26:3). Ps. 105:9–11 is understood to mean that God will make it possible for his people to serve him by living holy and righteous lives.

Then in vs 76–79 the song changes its form and becomes an address to the newly born child; he will act as a prophet and prepare the way of the Lord (cf. Is 40:3; Mal. 3:1) by assuring the people of forgiveness of sins (77). The Lord is ambiguous; it may refer to God himself (as in 1:46, 68) or to Jesus (as in 1:43). Because of the tender mercy of our God (78) goes with the knowledge of salvation in v 77. The salvation is spiritual, although vs 71 and 74 indicate that ultimately God’s salvation will include the overthrow of the enemies of his people.

The rising sun (78) is an allusion to Mal. 4:2 (cf. Nu. 24:17), but the phrase (Gk. anatolē) might be a translation of the Hebrew word for ‘shoot’ or ‘branch’ (which is a title for the Messiah in Zc. 3:8; 6:12). Either way, the reference is to the Messiah and not to John. It is not clear whether v 79 should be linked to v 77 (indicating what John will do) or to v 78 (indicating what the Messiah will do).

The story of John’s birth is completed with a brief note of his upbringing (cf. 2:40, 52) and his period in the desert. He remains offstage until the account of the birth of Jesus is complete. There are some interesting similarities between John’s way of life and teaching and those of the Jewish sect in the desert at or near Qumran. They lived an ascetic life, bathed themselves regularly as a religious ritual, and looked forward to the coming salvation of God.

I. Howard Marshall, “Luke,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 983–984.