WEEKLY SUNDAY SCHOOL LESSON
An international Sunday school lesson commentary
For Sunday December 11, 2016
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THE AFFIRMATION OF THE PROMISE
(Rejoice in what GOD is doing)
(Luke 1:39-56)
In Luke 1, verses 39-45,
just a few days after Mary had been visited by the archangel
Gabriel, she traveled to the hill country of Judea, to the town where
Zechariah, the husband of her cousin Elizabeth lived. When she entered their
house and greeted, a now, six month pregnant Elizabeth, the sound of her voice
caused the child that her cousin was carrying to leap in her womb with joy.
Being
filled with the HOLY SPIRIT, Elizabeth herself gave a cry of joy and exclaimed
to Mary, “You are “blessed” (in the Greek “eulogeo”, which means “well spoken
of”) by GOD above all other women, and your child is blessed. What an honor
this is, that the mother of my LORD should visit me! When you came in and
greeted me, my baby jumped for joy the instant I heard your voice! You are
blessed because you believed that the LORD would do what HE said” (NLT).
Luke 1:46-55 is the passage that, over the
years, has become one of the great hymns of the universal Christian Church as a
whole, and is known world-wide as the “Magnificat”. The term, Magnificat, is
taken from the “Latin Vulgate” (the first Latin translation of the bible),
which was written by Jerome at the end of the fourth century A.D., and it
means, “My soul doth magnify the LORD”.
This song, which was first uttered by Mary,
the mother of JESUS, praises GOD for HIS favor on her and her people (Vs.
51-55). Some scholars tend to doubt that a young uneducated country girl, such
as Mary, could have composed such a wonderful and prophetic poem, however, common
sense dictates that she, or anyone else, who was in a close personal
relationship with GOD, and were fairly familiar with the Old Testament passages
which are alluded to in this song, is capable of expressing these thoughts of
praise that we find here.
Apparently, Mary saw herself as a part of
the GODly remnant that had served her LORD with all diligence. We see in verse
47, for instance, where she calls GOD, “my SAVIOR”, shows she had a deep
intimate knowledge of HIM. She also speaks of GOD’s faithfulness, power,
holiness, and mercy in verses 48-50, showing that her relationship with GOD was
“an experiential one”.
This timeless stretch of biblical
literature, has, contained within it, four distinct parts which should be noted
by every reader:
·
First, there is “great personal adoration
and thanks to GOD” (Vs. 46-48). In the biblical Greek, the word “makarizo”
(mak-ar-id-zo) is used in verse 46 for “blessed”, and it actually means “supremely
blest”, or, “beatified”. It describes, in this passage, what it is like to
be “indwelt by GOD, and thereby, fully satisfied”. Mary was completely
satisfied and honored by the wonderful, and unexpected way, in which GOD chose
to use her body for HIS purpose.
·
Secondly, there is “a celebration of GOD’s
attributes” (Vs. 49-50). Mary celebrated GOD’s goodness and she cherished
all that HE had done for her, and she also appreciated the fact that HIS mercy
extended throughout all generations, for all times.
·
Thirdly, we see her “praising GOD for correcting
pride, social injustice, and economic disparities” (Vs. 51-53), “GOD’s
three great moral revolutions”. These moral rebellions can also be found in the
make-up of Christianity itself. We see, first of all:
(a).
“GOD’s revolution against pride (v.51), where Mary notes that, “GOD
scatters the
proud
and haughty ones” (NLT). When Christianity is practiced properly, it
automatically means death to “pride”. A person
cannot possibly set their life beside
the life of CHRIST without, first,
tearing every ounce of pride from him, or herself.
(b).
“GOD’s revolution against social injustice” (v.52) “HE has taken the
princes from their
thrones and exalted the lowly”
(NLT). When Christianity is practiced properly, it
means death to “social injustice”. It puts an
end to race, labels, and prestige, because
what CHRIST did for one, HE
intended for all. No man is favored in the eyes of GOD,
but also, we can call no man
worthless, or common, for whom JESUS CHRIST has
died. HE died for all men in
general, and all Christians, in particular.
(c).
“GOD’s revolution against economic disparity” (v.53) “HE has satisfied
the hungry
with
good things and sent the rich away with empty hands” (NLT). When Christianity
is practiced properly, it means death
to “economic disparity and greed”. A “Christian
Society” is a community of believers who
dares to have too much, while others don’t
even have enough. The attitude
of a believer in CHRIST JESUS, is “one that desires to
have
more, in order that they may have more to give away”.
·
In the fourth and final part (Vs. 54-55), we
see Mary “giving GOD praise for the mercy shown to Israel”. There
she cites that, “How GOD has helped HIS servant Israel! HE has not forgotten
HIS promise to be merciful. HE promised our ancestors, Abraham and his
children, to be merciful to them forever” (NLT).
Even at her young age we can clearly see
that Mary knew for sure that her blessing and charge of giving birth to the SON
of GOD was not all about her, but rather, it was about a “covenant promise”
that was established with Abraham and her fore-fathers, long before she was
ever thought about.
It was William Barclay who wrote,
concerning this wonderful passage of scripture, that, “There is loveliness in
the Magnificat, but within that loveliness, there is also, dynamite”. And he
was right. And so Mary went on to birth our LORD and SAVIOR, JESUS CHRIST, and
JESUS CHRIST birthed Christianity into the world, and Christianity birthed a
revolution in civilization against pride, social injustice, and economic
disparity. And now, mankind must take up that fight, and continue that
revolution, throughout the world.
A
Sunday school lesson by,
Larry
D. Alexander
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