December, 1935
T H E K I N G ' S B U S I N E S S
455
INTERNATIONAL LESSON Commen^arJ Outline and Exposition Blackboard Lesson Children’s Division Golden Text Illustration Object Lesson B y B. B. S utcliffe B y B essie B. B urch B y H elen G ailey B y A lan S. P earce B y E lmer L. W ilder Points and Problems B y A lva J. M c C lain , Ashland Theological Seminary, Ashland, Ohio
JANUARY 5, 1936 A MOTHER’S SONG L uke , C hapter 1
people in Israel—alas! all Israel was poor, because the people were out of touch with their God, and were walking in forgetful ness of Him. But Mary saw the time coming when all Israel would be lifted out of poverty and made rich with the gifts from God, while the rich in this world’s goods would find themselves in dire pov erty, so far as true riches were concerned. As one studies this song, one is struck with the fact of the fullness- of Scripture included in it. This abundant use o f the Word of God indicates that Mary was an earnest, careful, and believing student of the Old Testament. III. T he C onduct A fter the S ong (56-58). Mary’s character is revealed in her help fulness, for she dwelt with her cousin Elisabeth until the time came for the birth of Elisabeth’s child, who was called John the Baptist. When John was born, Mary showed no envy norElealousy, but, with other kinsfolk, she united in giving to Elisabeth all the honor that was due her. She uttered no word of pride concerning her , own son to., be born, but with her habitual humbleness and quietness, she re turned to her own home to await the mem orable day on whiefi the Lord Jesus Christ would enter this world. Points and Problems 1. The beautiful song of the Virgin Mary, recorded in Luke 1 :46-55,'is com monly called the “Magnificat,” a name which is derived from the Latin Vulgate translation of the verb rendered “magnify” in the first line of our English Version. The Vulgate was the work of the great church father Jerome about a . d . 400. For a thousand years this Latin translation helT'sway over the whole' o f Christendom, and the Vulgate became the parent o f our earliest English versions. It still remains the one authorized version of the Roman Catholic Church. 2. The Song of Mary, and also that of Zacharias in verses 68-79, is undoubtedly couched in a form of poetry almost iden tical with the great Hebrew poetry o f the Old Testament. The English reader can easily see this by reading Mary’s song in the American Standard Revised Version, •where the poetic form is indicated, and then comparing it with any of the Psalms. Almost any one, however, can trace the poetic form in the King James Version. “My soul doth magnify the Lord” is o f course the first line. Verse 47 has one line; verse 48 two lines, etc. 3. It has been noticed often that, al though the preface and the main part of the Gospel o f Luke are written in most excellent Greek, chapters 1 and 2 seem to be filled with Hebraic forms and expres sions. The critics have used this literary peculiarity to attempt to prove that Luke did not write the entire book. What this characteristic reallv does prove is that Luke was a careful historian, and that in telling the story o f the nativity of John
Lesson T ext: Lk. 1 :46-58. Golden T ext: “My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour” (Lk. 1:46, 47).
Second, the song was confessional, and therefore humble (vs. 48-50). There was in it nothing of self-exaltation. Mary had simply become the Lord’s “handmaid”— the one o f whom she often would have read, especially in the book of Psalms. She knew, too, that “the son of thine handmaid” was to come into the world to occupy His father David’s throne. But concerning herself, she felt .she was of “low estate” — whatever might be the thought of her in future times, when “all generations shall call me blessed.” - She recognized that her place of honor depend ed entirely upon the One who had “done to me great things.” And so sure was she that they ' would be done, that she spoke as though the work were already accom plished. Thus she Repressed her faith in the word given to her, aUaitli buttressed by the knowledge that “holy is his name.” The One with (such a name could never promise and notwfulfill the word. Third, the song was’ prophetical, and therefore permanent (vs. 51-55)-. It was no temporary song—a hymn to become, absolete with the passage of time, or with the obtainment o f fuller understanding of the truth, as is -the case with many of our modern songs. Mary’s inner eye was opened to behold the future results of this visitation, and she boldly declared the ful fillment of many prophecies uttered by her fathers. Mary sang o f the revelation of the strength of the Lord (vs. 51, 52). Thé strength of His arm would scatter the proud by the very imagination of their hearts, and the lordly rulers wpuld be removed from thrones, while such as she and hers would be exalted. O f this very condition Mary must have read many times in the Psalms, Isaiah); „and other portions of the Old Testament. Mary sang o f the Lord’s remembrance of the promises given to Abraham and his seed (vs. 54, 55). Those promises had been made years before, but they were not forgotten by the Promisor. Mary looked into the future, and spoke as though those promises already were fulfilled. She sang of the Lord’s remembrance of the poor (vs. 53, 54). There were poor
Outline and Exposition I.
T he B ackground of the S ong I t is fitting that the lessons for the next six months, taken from the Gospel by Luke, should begin with the prophetic song by the mother o f our Lord. Mary had been approached by the angel Gabriel, who informed her of the signal honor to be hers, in that she was chosen to be the one through whom the Lord Jesus Christ would come into the world. This realiza tion was the highest honor that could come to any Jewish woman. Recognizing the voice o f God, Mary had presented herself unto Him in the memor able words, “Behold the handmaid o f the L ord; be it unto me according to thy word” (v. 38). Then the revelation was given to her, that, without human intervention, with out her “knowing a man,” she should bring forth a son. In her heart, she under stood, and as a result o f this knowledge there arose the so-called “song” that forms our lesson today, II. T he C haracter of the S ong X46-5S). First, the song was worshipful, and therefore exulting (vs. 46, 47). There was no minor chord echoing through this, great song, but, upon the highest plane, it recorded Mary’s feelings and understand ing concerning the One to whom it was rendered. In the seclusion o f her cousin Elisabeth’s home, she sang as unto the Lord alone. Mary’s soul, with all its feel ings and emotions, was stirred to magnify the Lord. The agitation in her heart arose from a sense o f the divine favor shown toward her. Her spirit also j oined in, with all its understanding and knowledge gained from Gabriel’s message. With perfect per ception of the truth, Mary’s spirit rejoiced in “God my Saviour.” These last words should be considered carefully, for they indicate that Mary really was a sinner, however great was the honor that had been conferred upon her. She needed, as her first-born Child would never need, a Saviour. And it was the singer’s sense o f her own sinfulness, and the realization o f what and who her God really was, that gave to this song its deep fervor and its exultingly high note. [These lessons are developed from out lines prepared by the Committee on Im proved Uniform Lessons o f the Interna tional Council. The outlines are copy righted, 1934, by the International Council o f Religious Education and used by per mission. —E ditor .]
BLACKBOARD LESSON
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