Luke 1:55Meaning & Commentary from the Church Fathers

The grace bestowed through the Divine Incarnation thus originates from His mercy towards humanity, especially those of Abraham's lineage and his descendants, as promised to them. Yet one might wonder how God recognized the nation of Israel by recalling the mercy shown to them, considering that He appeared to Christians rather than Jews. We respond that the old Israel represents the former nation, while the new Israel signifies the Christian nation that has replaced it, comprising people from all tribes. Therefore, this understanding of Israel is paramount. However, even if one interprets it as the old Israel, the essence of the message remains intact. For it was primarily for their sake that He manifested as Man; from them, He chose a mother, was regarded as a relative, and conducted His ministry and miracles. Hence, He stated, “I am sent only to the lost sheep of the house of Israel” (Matt. 15:24). Yet, since He “came to His own, and His own received Him not” (John 1:10), the Gentiles ultimately received His grace.

Occasionally, the prophets provided glimpses of the future, revealing some aspects of the mystery that the Messiah's mission encompassed all humanity, but many Jews were reluctant to embrace these truths. This bias was deeply entrenched. Even the apostles were not exempt from it, both prior to being filled with the Holy Spirit and after. The apostle Peter wrestled with whether Gentiles could be admitted into the faith, leading to the necessity of a divine vision: “a certain vessel, like a great shroud” (Acts 10:11). Moreover, the Holy Spirit came upon Cornelius's household even before their baptism, and Peter seemed to find justification for this, stating, “What was I to do, when the Holy Ghost came down before they were baptized?” (Acts 10:47). At this point, it appears that this revelation had not yet been fully granted by the Holy Spirit. The Savior Himself, right up to the Crucifixion, declared: “I am not sent, but only to the lost sheep of the house of Israel” (Matthew 15:24). It is important to note that Divine revelation is imparted progressively. Divine messengers possess superior moral character but not necessarily greater knowledge. Thus, while an Old Testament prophet may seem less knowledgeable compared to a Christian child who has learned the basic tenets of faith, this should not be surprising. It is understandable that some of God's messengers may encounter ignorance regarding certain aspects of Divine Providence. They can achieve their mission accurately and faithfully without full understanding. In truth, perfect knowledge is not a human capability. Even angels, as portrayed in Scripture, express a desire to comprehend the profound mystery of our salvation. The apostle declares: “Let the manifold wisdom of God now be made known as the beginning and authority in the heavenly churches” (Eph. 3:10). It may seem odd to some that Divine mysteries were not fully revealed to the Divine messengers or prophets. However, this is how it must be: in the plan of our salvation, not only humanity but also angels are engaged in service, contributing each in their appointed time and order, precisely as needed. Therefore, while the Virgin might have known that the Messiah would serve all of humanity, she likely did not grasp the specifics until the appropriate moment. The profound mystery lies in the revelation that the world would partake in Divine grace. This encapsulates the essence and brief interpretation of Mary's song! It is evident that she deserves gratitude from all of Israel. Our Church has wisely instituted the daily singing of this song. In addition, other hymns have been incorporated into our divine service, aligning our canons with the songs from the Old Testament, with the ninth song culminating in the hymn of the Mother of God. For those who listen attentively, the irmosi seem to encapsulate the entirety of Divine Providence. The first song, “We will sing to the Lord” (Exodus 15:1-21), is sung by Miriam as she crosses the Red Sea. The second, “I will cry out to heaven, and I will speak” (Deuteronomy 32:1-43), is Moses’ song of admonition to the Hebrew people. This song, containing sorrowful and challenging themes, is reserved for the Great Lent. It is noteworthy that holy figures prefer to honor God using established words from Scripture rather than solely their own. This serves as a commendable example for all! Consequently, it is vital for us to become well-acquainted with the Bible so that our speech, thoughts, and expressions align with scriptural truths. This reflection is illustrated in the Gospel narratives detailing the earthly life of Jesus Christ, particularly in the account of Mary's encounter with Elizabeth.

Nonetheless, the Lord regarded her with favor; thus, all generations will honor her as the mother of the Savior, the Messiah. Mary's elevation is a manifestation of divine power, and in acknowledging this, she refers to God’s might. The latter part of verse 49 and verse 60 transition into praising God for the redemption of the people of Israel, elaborated in verses 51-55. This transition includes a broad reflection that summarizes God’s works toward Mary—recognizing God as holy and infinitely compassionate towards those who seek holiness and work out their salvation with reverence. This holiness of God and His mercy for generations to come for those who honor Him serves as the foundation for the divine acts accomplished through the Messiah for the people of Israel (verses 54-55 reference the mercies promised to Abraham and his descendants forever), which Mary prophetically sees as already fulfilled. In the latter section, the speech takes on an increasingly general and metaphorical tone (verses 51-53), transitioning to a clear depiction of the humble and the hungry—those whom God will elevate from their lowly conditions, demonstrating the strength of His might. It becomes evident who these individuals are: the proud in spirit, the powerful, and the wealthy, symbolizing the Gentiles who previously dominated the world, particularly Israel. Until this moment, the Lord appeared to have forsaken His people, Israel, letting the Gentiles govern over them. However, He now reclaims them with His love, fulfilling the mercies He pledged to Abraham and his offspring, which are intended to last for eternity, as these mercies manifest through the Messiah, the eternal King destined to reign on David’s throne.

Her song makes it evident that the blessed Mary was deeply nurtured by the beautiful passages of the sacred scriptures during her formative years; her heart resonated with the legacies of the illustrious women of the Old Testament. When she felt compelled to articulate the fervor of her thankful heart to God, she drew upon their thoughts and expressions, which evidently enriched her spirit continually. Her holy fervor was so intense that she communicated not through words, but through song. The Hebrew language perfectly facilitates this seamless transition from ordinary speech to a rhythmic and poetic form.

The soul of a Semite, moved by a profoundly impactful event, easily shifts from conversational dialect to hymnal expression, elevating the conversation to the highest realms of lyrical poetry—a characteristic beautifully displayed in St. Mary at that moment. The silence she had maintained about the divine mystery entrusted to her allowed all her inner essence to burst forth in joyous song when she found the opportunity to share her heart's secret with a confidant. Hence, piety, gratitude, spiritual delight, selflessness, and all virtues emblematic of a noble soul spontaneously flowed from her lips. The soul of the most esteemed righteous figures from the Old Testament was momentarily united within her, and indeed, it is rare to find words more sublime in the Old Testament than those that eloquently emerged from the lips of the Most Holy Mary on this occasion. Like them, she cherished her people, and the concluding note of her song expressed the ecstatic joy that her people had finally experienced the realization of the promise once given to their ancestors.

This title conveys the humble and degraded condition of the Jewish people, a state that is now elevated and honored through the coming of the Messiah, signaling that Israel has once again been welcomed into God’s divine affection.

God demonstrated this love by "remembering the mercy," which refers to His promise of redemption grounded in compassion for humanity’s fallen state. Such promises were made to the patriarchs of the Jewish people, starting with Adam (Genesis 3:15), and reiterated with clarity to Abraham (Genesis 12:3 and others) and his descendants, continued through the prophetic voices. This encompasses all prophecies regarding the Messiah's arrival among the people of Israel. The phrase "Having remembered" is figurative, indicating that while God had not forgotten these commitments, their fulfillment was delayed through time, which may have given the impression of forgetfulness.

The expression "To all eternity" signifies that the mercy of God, revealed to Israel and through them to all of humanity with the arrival of the Messiah, will endure forever, just as the impact of the Savior's redeeming work is eternal. Thus, Mary’s prophetic vision encompasses both the temporal and eternal implications of the redemptive work of the Messiah, her Son, who will be born of her.