My soul doth magnify the Lord - To "magnify" means to "make great," and then to "extol," to "praise," to "celebrate." It does not mean here strictly to "make great," but to increase "in our estimation" - that is, to praise or extol. See Psalm 34:3; 2 Samuel 7:26.

And Mary said - Two copies of the Itala, and some books mentioned by Origen, give this song to Elisabeth. It is a counterpart of the song of Hannah, as related in 1 Samuel 2:1-10.

This is allowed by many to be the first piece of poetry in the New Testament; but the address of the angel to Zacharias, Luke 1:13-17, is delivered in the same way; so is that to the virgin, Luke 1:30-33, and so also is Elisabeth's answer to Mary, Luke 1:42-45. All these portions are easily reducible to the hemistich form in which the Hebrew poetry of the Old Testament is found in many MSS., and in which Dr. Kennicott has arranged the Psalms, and other poetical parts of the Sacred Writings. See his Hebrew Bible.

My soul doth magnify the Lord - The verb μεγαλυνειν, Kypke has proved, signifies to celebrate with words, to extol with praises. This is the only way in which God can be magnified, or made great; for, strictly speaking, nothing can be added to God, for he is infinite and eternal; therefore the way to magnify him is to show forth and celebrate those acts in which he has manifested his greatness.

And Mary said, my soul doth magnify the Lord. Either Jehovah, the Father, or the Son; who, as he was David's Lord, according to his divine nature, though his son after the flesh, was, in the same sense, Mary's Lord, as well as her son: and by "magnifying" him is meant, not making him great, for he cannot be made greater than he is; but ascribing greatness to him, even all the perfections of the Deity, and praising him on account of them; and also declaring and speaking well of his many and mighty works of power, goodness, grace, and mercy, and giving him the glory of them: this Mary did, not in lip and word only, but with her whole heart and, soul, and with all the powers and faculties of it; being filled with the Holy Ghost, and under a more than ordinary influence of his, as her cousin Elisabeth was: and it is to be observed, that she all along speaks in the prophetic style, of things, as if they were done, which were doing, or would shortly be done.

Said (εἶπεν)

Simply. Compare Luke 1:42. "Elizabeth's salutation was full of excitement, but Mary's hymn breathes a sentiment of deep inward repose" (Godet). Compare the song of Hannah (1 Samuel 2). Hannah's song differs from Mary's in its sense of indignation and personal triumph compared with Mary's humility and calmness.

My soul - spirit (ψυχή - πνεῦμα)

See on Mark 12:30. The soul is the principle of individuality, the seat of personal impressions, having a side in contact with the material element of humanity, as well as with the spiritual element. It is thus the mediating organ between the spirit and the body, receiving impressions from without and from within, and transmitting them by word or sign. Spirit is the highest, deepest, noblest part of our humanity, the point of contact between God and man.

{5} And Mary said, My soul doth magnify the Lord,

(5) Christ, the redeemer of the afflicted and revenger of the proud, promised long ago to the fathers, is now finally exhibited indeed.

1:46-55 Mary said. Mary also is filled with the spirit of prophecy. These two godly women are the first human prophets of the New Testament. Mary's language is in part drawn from the Psalms. This hymn is divisible into three parts: (1) recognition of God's strange grace upon her own humble person and character (Lu 1:46-49); (2) a recognition that it is ever thus that God exalts the humble, and brings low the proud (Lu 1:50-53); (3) the result is that humble Israel is now to be exalted according to God's promise to Abraham (Lu 1:54,55).

1:46 And Mary said - Under a prophetic impulse, several things, which perhaps she herself did not then fully understand.

46-55. A magnificent canticle, in which the strain of Hannah's ancient song, in like circumstances, is caught up, and just slightly modified and sublimed. Is it unnatural to suppose that the spirit of the blessed Virgin had been drawn beforehand into mysterious sympathy with the ideas and the tone of this hymn, so that when the life and fire of inspiration penetrated her whole soul it spontaneously swept the chorus of this song, enriching the Hymnal of the Church with that spirit-stirring canticle which has resounded ever since from its temple walls? In both songs, those holy women, filled with wonder to behold "the proud, the mighty, the rich," passed by, and, in their persons the lowliest chosen to usher in the greatest events, sing of this as no capricious movement, but a great law of the kingdom of God, by which He delights to "put down the mighty from their seats and exalt them of low degree." In both songs the strain dies away on Christ; in Hannah's under the name of "Jehovah's King"-to whom, through all His line, from David onwards to Himself, He will "give strength"; His "Anointed," whose horn He will exalt (1Sa 2:10); in the Virgin's song, it is as the "Help" promised to Israel by all the prophets.

My soul . my spirit-"all that is within me" (Ps 103:1).

1:39-56 It is very good for those who have the work of grace begun in their souls, to communicate one to another. On Mary's arrival, Elisabeth was conscious of the approach of her who was to be the mother of the great Redeemer. At the same time she was filled with the Holy Ghost, and under his influence declared that Mary and her expected child were most blessed and happy, as peculiarly honoured of and dear to the Most High God. Mary, animated by Elisabeth's address, and being also under the influence of the Holy Ghost, broke out into joy, admiration, and gratitude. She knew herself to be a sinner who needed a Saviour, and that she could no otherwise rejoice in God than as interested in his salvation through the promised Messiah. Those who see their need of Christ, and are desirous of righteousness and life in him, he fills with good things, with the best things; and they are abundantly satisfied with the blessings he gives. He will satisfy the desires of the poor in spirit who long for spiritual blessings, while the self-sufficient shall be sent empty away.