Mary's Song of Praise or Magnificat, as it is often known, is the psalm appointed for the 4th Sunday of Advent in the Year of Luke. The text is Luke 1:46b-55. Luther says that in this hymn of praise Mary teaches us how to love and praise God. It will be the preacher's joy to do this.
(The following questions have been developed to highlight the way the Word functions in the text, a primary concern of Law and Gospel preachers. This is a primary concern since the way the Word functions is the way the sermon must function, at least in part. For more on this method and on Law and Gospel preaching in general, see my brief guide, Afflicting the Comfortable, Comforting the Afflicted, available from wipfandstock.com or amazon.)
1. How does the Word function in the text? The Word here is pure Gospel, an announcement of what God has done. Not only does Mary announce the mercy shown to her, but God's mercy shown to all generations.
2. How is the Word not functioning in the text? There is no word here exposing our need of Christ, nor is there any call to repentance. That being said, the "proud in their hearts," the powerful, and the rich all are put on notice. In short, the Law is absent for Mary and those like her, but for those whom God has judged, the Law is very much present.
3. With whom are you identifying in the text? This is an important question. If we identify with Mary and those who have experienced God's favor, we are rejoicing. If we identify with the rich and powerful, we are called to repentance.
4. What, if any, call to obedience is there in this text? There is no call to obedience in this text, no word inviting us to a certain response to God's grace. Mary, however, is a perfect example of how to live in response to God's grace: give praise.
5. What Law/Gospel couplet is suggested by this text? Taking the couplets present in the text we can imagine several: lowly/raised up; hungry/filled; forgotten/remembered.
6. Exegetical work: Fred Craddock observes the use of the aorist verb tense in verses 51-55. He says the following: "...it is most striking that the lines that clearly refer to God's extraordinary justice and mercy in the future, in the end time (the eschaton) contain past tense verbs, not future verbs. Why? This particular use of the past tense (aorist) of the Greek language here expresses what is timelessly true: past, present, and future without differentiation." (Interpretation series, Luke, p.30). Levine and Witherington concur in their commentary: "Mary is...prophesying: the verbs in the hymn are in the aorist or past tense: in Mary's imagination, God has already performed these social reversals. For Mary, the victory is already won." (New Cambridge Bible Commentary, The Gospel of Luke, p.42). Luther, in his extended commentary on the Magnificat, also recognizes the timelessness of Mary's announcement: "She found the promise fulfilled in herself; hence she says: 'It is now fulfilled; He has brought help and kept His word, solely in remembrance of His mercy.' Here we have the foundation of the Gospel and see why all its teaching and preaching drive men to faith in Christ and into Abraham's bosom." (Luther's Works, vol. 21, "The Sermon on the Mount and The Magnificat," p.353).
7. Consider the insights of the pioneers of the New Homiletic? Eugene Lowry reminded us that the movement of the sermon is often best achieved by moving listeners from disequilibrium to equilibrium. It might be worth considering how it is that we rarely are caught up in the joy of Mary. Are we the proud, the powerful, and the rich, and so, unable to identify with the lowly, unable to give praise and thanks to God?
Blessings on your proclamation!
