Probably a Levitical city, and the residence of Zacharias when he was not employed in the temple.

40 And entered into the house of Zacharias, and saluted Elisabeth.

'Saluted Elisabeth.' Expressed great joy and gratification at seeing her, and used the customary tokens of affectionate salutation.

41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:

'Filled with the Holy Ghost.' The meaning of this seems to be, that she was filled with a prophetic spirit, or a knowledge of the character of the child that should be born of her.

42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.

'Blessed art thou among women.' She here repeated nearly the words of the angel to Mary, esteeming it to be the highest honour among mothers to be the mother of the Messiah.

43 And whence is this to me, that the mother of my Lord should come to me?

'And whence is this to me? An expression of humility. Why is it that the mother of my Lord should come to me, as if to honour me? 'Mother of my Lord.' The word 'Lord' was given by the Jews to their expected Messiah. It is clear that Elisabeth used it as denoting great dignity and honour.

44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. 45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.

'Blessed is she that believed.' That is, Mary, who believed what the angel spoke to her. She was blessed not only in the act of believing, but because the thing promised would certainly be fulfilled.

It was a high honour to be the mother of him that should redeem mankind. It is from that honour that the Roman catholics have considered that it is right to worship the virgin Mary, and to offer prayers to her: an act of worship as idolatrous as any that could be offered to a creature. It is nowhere commanded in the bible It is expressly forbidden to worship any being but God, Ex. xxxiv. 14; xx. 4, 5. Deut. vi. 13, 14, Isa. xlv. 20. It

is idolatry to worship or pray to a creature. It is absurd to suppose that the virgin Mary can be in all places at the same time, to hear the prayers of thousands at once, or that she can aid them. 46 And Mary said, My soul doth magnify the Lord, To'magnify' here means to extol, to praise, to celebrate. See Ps. xxxiv. 3. 2 Sam. vii. 26.

47 And my spirit hath rejoiced in God my Saviour. God is called Saviour, as he saves people from sin, and danger, and death.

48 For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.

'He hath regarded the low estate of his handmaid.' That is, notwithstanding the humble rank and poverty of Mary, he has shown her favour. And this example abundantly teaches, what is elsewhere fully taught in the bible, that God is not a respecter of persons, Rom. ii. 11; x. 11, 12. He seeks out the humble, the contrite, and imparts his rich blessings to those who feel that they need them, and who will bless him for them, Ps. cxxxviii. 6. Isa. lvii. 15. From henceforth.' Hereafter, or in consequence of this. 'All generations. All men. All posterity. 'Call me blessed.' Pronounce me highly favoured, or happy in being the mother of the Messiah. It is right to consider her as highly favoured, or happy; but this certainly does not warrant us to worship her, or to pray to her.

49 For he that is mighty hath done to me great things; and holy is his name.

'He that is mighty.' God. 'Hath done to me great things.' Hath conferred on me great favours, distinguished mercies. 'And holy is his name.' This is an expression of Mary's feelings, desiring to bestow on God all honour and praise, and as the highest honour, she declared that his name was holy; that is, that God was free from sin, injustice, and impurity. The 'name' of God is often put for God himself.

50 And his mercy is on them that fear him from generation to generation.

'His mercy. Favour shown to the miserable and the guilty. 'Is on them.' Is showed or manifested to them. That fear him.' That reverence or honour him. It is the fear which a dutiful child has of a kind and virtuous father: a fear of injuring his feelings; of dishonouring him by our life: of doing any thing which he would disapprove. It is on those who have such fear of God that his mercy descends. This is the fear of the Lord which is the beginning of wisdom, Ps. cxi. 10. Job. xxviii, 28.

Probably a Levitical city, and the residence of Zacharias when he was not employed in the temple.

40 And entered into the house of Zacharias, and saluted Elisabeth.

'Saluted Elisabeth.' Expressed great joy and gratification at seeing her, and used the customary tokens of affectionate salutation.

41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:

'Filled with the Holy Ghost.' The meaning of this seems to be, that she was filled with a prophetic spirit, or a knowledge of the character of the child that should be born of her.

42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.

'Blessed art thou among women.' She here repeated nearly the words of the angel to Mary, esteeming it to be the highest honour among mothers to be the mother of the Messiah.

43 And whence is this to me, that the mother of my Lord should come to me?

'And whence is this to me? An expression of humility. Why is it that the mother of my Lord should come to me, as if to honour me? 'Mother of my Lord.' The word 'Lord' was given by the Jews to their expected Messiah. It is clear that Elisabeth used it as denoting great dignity and honour.

44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. 45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.

'Blessed is she that believed.' That is, Mary, who believed what the angel spoke to her. She was blessed not only in the act of believing, but because the thing promised would certainly be fulfilled.

It was a high honour to be the mother of him that should redeem mankind. It is from that honour that the Roman catholics have considered that it is right to worship the virgin Mary, and to offer prayers to her: an act of worship as idolatrous as any that could be offered to a creature. It is nowhere commanded in the bible It is expressly forbidden to worship any being but God, Ex. xxxiv. 14; xx. 4, 5. Deut. vi, 13, 14. Isa. xlv. 20. It

is idolatry to worship or pray to a creature. It is absurd to suppose that the virgin Mary can be in all places at the same time, to hear the prayers of thousands at once, or that she can aid them. 46 And Mary said, My soul doth magnify the Lord, To'magnify' here means to extol, to praise, to celebrate. See Ps. xxxiv. 3. 2 Sam. vii. 26.

47 And my spirit hath rejoiced in God my Saviour. God is called Saviour, as he saves people from sin, and danger, and death.

48 For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.

'He hath regarded the low estate of his handmaid.' That is, notwithstanding the humble rank and poverty of Mary, he has shown her favour. And this example abundantly teaches, what is elsewhere fully taught in the bible, that God is not a respecter of persons, Rom. ii. 11; x. 11, 12. He seeks out the humble, the contrite, and imparts his rich blessings to those who feel that they need them, and who will bless him for them, Ps. cxxxviii. 6. Isa. lvii. 15. From henceforth.' Hereafter, or in consequence of this. All generations.' All men. All posterity. 'Call me blessed.' Pronounce me highly favoured, or happy in being the mother of the Messiah. It is right to consider her as highly favoured, or happy; but this certainly does not warrant us to worship her, or to pray to her.

6

49 For he that is mighty hath done to me great things; and holy is his name.

'He that is mighty.' God. 'Hath done to me great things.' Hath conferred on me great favours, distinguished mercies. 'And holy is his name.' This is an expression of Mary's feelings, desiring to bestow on God all honour and praise, and as the highest honour, she declared that his name was holy; that is, that God was free from sin, injustice, and impurity. The 'name' of God is often put for God himself.

50 And his mercy is on them that fear him from generation to generation.

'His mercy. Favour shown to the miserable and the guilty. 'Is on them.' Is showed or manifested to them. That fear him.' That reverence or honour him. It is the fear which a dutiful child has of a kind and virtuous father: a fear of injuring his feelings; of dishonouring him by our life: of doing any thing which he would disapprove. It is on those who have such fear of God that his mercy descends. This is the fear of the Lord which is the beginning of wisdom, Ps. cxi, 10. Job. xxviii. 28.

From generation to generation. From one age to another. That is, it is unceasing; it continues, and abounds. But it means also more than this. It means, that God's mercy will descend on children, and children's children of those that fear him, and keep his commandments, Ex. xx. 6. In this respect, it is an unspeakable privilege to be descended of pious parents; to have been the subjects of their prayers, and to have received their blessing.

51 He hath showed strength with his arm; he hath scattered the proud in the imagination of their hearts.

The arm is the symbol of strength. From a contemplation of his goodness to her, Mary enlarges her views to a contemplation of his goodness and power in general to others, and to a celebration of the praises of God, for all that he has done to all men. This is the nature of true piety. It does not terminate in thinking of God's mercy to us. It thinks of others, and praises God that others also are made partakers of his mercy, and that his goodness is manifested to all his works. He scattereth the proud.' He hath often done it ; in time of battle and war. When the proud Assyrian, Egyptian, or Babylonian had come against the people of God; he had often scattered them, and driven away their armies. In the imagination of their hearts.' Those who were lifted up, or exalted, in their own view. Those who thought themselves to be superior to other men.

52 He hath put down the mighty from their seats, and exalted them of low degree.

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The mighty here denotes princes, kings, or conquerors. See Isa. xiv. 12-14. Their seats.' Their thrones, or the places where they sat in pomp and power. Exalted them.' Raised them up, or placed them in the seats of those who had been removed. Low degree.' Low, or humble birth, and condition in life. Men are often raised, by industry, talent, and the favour of God, from very humble stations, to places of great trust in the church and state. Those who are thus elevated, if imbued with right feelings, will not despise their former employments, nor their former companions. It is odious, and unchristian, to be ashamed of our birth, or the humblé circumstances of our friends.

53 He hath filled the hungry with good things; and the rich he hath sent empty away.

"The hungry with good things.' This is a celebration of the general mercy of God. He daily fed the poor, the needy, and those who came to him with humble hearts. The rich he hath sent,' &c. While the poor come to him for a supply of their