Strictly speaking the blessedness spoken
of in this verse refers to the “good words of praise and
thanksgiving” with which Mary would be honored by succeeding
generations, and the even greater such praise to be rendered to the
fruit of her womb, Jesus. In a more general sense, blessedness
refers to the sublime state of happiness. Blessings are imparted
and received. God blesses people. People bless God and each
other. We receive or reject the blessings being offered, either
from God or from others, just as we choose to be a channel of
blessing to God and to others.
When Mary visited Elizabeth, they
blessed each other because of who was inside them. Mary was blessed
by Elizabeth, but even more blessed because Jesus was inside her,
which was a blessing that extended to Elizabeth and to John, who was
in her. They were blessed by the physical presence dwelling within
themselves and each other. We are blessed by the spiritual presence
within ourselves and each other. The greatest blessing comes from
the presence of Christ living in our hearts. - Br. Bill
John Wesley, Notes On the New Testament (1755):
The discourse with which she saluted her,
giving an account of what the angel had said, the joy of her soul so
affected her body, that the very child in her womb was moved in an
uncommon manner, as if it leaped for joy.
Reginald Fuller's
Preaching the Lectionary (1984): Three times in this pericope Mary is pronounced "blessed" (see also the
second verse of the Magnificat; this is the scriptural ground for
our calling her the "Blessed Virgin"). Two closely connected
reasons are given for Elizabeth's calling her "blessed": Mary's
faith (v. 45), which is the same as her obedience (Luke 1:38, the
alleluia versicle), and her bearing of the Christ child (v.42). So
Mary is blessed, not for what she was or is in herself, but only in
relation to the incarnation. The Mariology of Scripture is
grounded in Christology.
William Baird,
Interpreter's Commentary, 1971: Elizabeth's exclamation is
inspired. She blesses Mary and tells of the action of the fetus
within her. Most of all, she calls Mary the "mother of my Lord,"
giving to Jesus the title typical of early Christian adoration.
J. McNicol, The New Bible
Commentary, 1954:
Elisabeth greeted [Mary] with an
inspired salutation of intense feeling.
I.H. Marshall, The New
Bible Commentary, 1970:
Elizabeth's sentiments are fully
expressed.
David Guzik,
Study Guide for Luke
John the Baptist had not yet been born, and
Zacharias was still mute. Yet Elizabeth believes the word of the
Lord given to her husband Zacharias when he was in the temple. In the
temple, Gabriel told him that their promised son would make ready a
people prepared for the Lord (Luke
1:17). Elizabeth believed it, and believed that the baby in Mary’s
womb was the Lord who Elizabeth’s son would prepare the way for
(the mother of my Lord). This faith was in Elizabeth because she was
filled with the Holy Spirit..
Chuck Smith,
Study Guide
for Luke:
(No comment on this verse).
Catechism of the Catholic
Church: After the angel's
greeting, we make Elizabeth's greeting our own. "Filled with the
Holy Spirit," Elizabeth is the first in the long succession of
generations who have called Mary "blessed." "Blessed is she who
believed... " Mary is "blessed among women" because she believed
in the fulfillment of the Lord's word. Abraham, because of his
faith, became a blessing for all the nations of the earth. Mary,
because of her faith, became the mother of believers, through whom all
nations of the earth receive him who is God's own blessing: Jesus, the
"fruit of thy womb." (2676)
J. Norval Geldenhuys,
Bible Expositor, 1960:
When Elizabeth greeted and blessed Mary, she
was so inspired in her utterances that we cannot but regard them as a
song. She was thus the first singer at the dawn of the new era.
Abingdon Bible Commentary
(1929):
One of the characteristic marks of Luke's
Gospel is its emphasis on praise, and this note pervades the
birth-story. In addition to the Magnificat and the Benedictus, we
have the angel's song, while the sheperds, Simeon, and Anna join in the
chorus.
D.D. Whedon, Commentary
on Luke, 1866:
It would seem that the pure and blessed
Spirit rested divinely upon the person of the future mother of the
Messiah; and her voice became, as it were, the conductor by the
blessed sympathy of that spirit to the body, soul, and spirit of the
future mother of the Baptist. Hence the words that Elisabeth now
uttered were impregnated with inspiration, and she was enabled to
address Mary with prophetic words.
Joseph Parker, People's
Bible, 1901:
(No comment on this verse).
The Fourfold Gospel:
And she lifted up her voice with a loud cry.
Indicating intense, ecstatic joy. What joy must have filled the hearts
of these two women as they realized that one was to be the mother of the
long-expected Messiah, and the other of his Elijah-like forerunner!
Treasury of Scripture Knowledge:
* Blessed art. Lu 1:28,48; Jg 5:24
* blessed is. Lu 19:38; Ge 22:18; Ps 21:6; 45:2; 72:17-19; Ac 2:26-28;
Ro 9:5 Heb 12:2
Robertson's Word Pictures: With a
loud cry (kraugêi megalêi). A moment of ecstatic excitement. Blessed art
thou (eulogêmenê). Perfect passive participle. A Hebraistic equivalent
for the superlative.
William Burkitt's Notes:
(No comment on this verse).
Family Bible Notes:
(No comment on this verse).
1599 Geneva Bible Notes:
Christ is blessed with respect to his
humanity.
People's New Testament Commentary:
The language of Elisabeth, Oriental poetry,
is that of an inspired prophet.
Albert Barnes' Commentary:
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.
Jamieson-Faussett Brown:
What beautiful superiority to envy have we here! High as was the
distinction conferred upon herself, Elisabeth loses sight of it
altogether, in presence of one more honored still; upon whom, with her
unborn Babe, in an ecstasy of inspiration, she pronounces a benediction,
feeling it to be a wonder unaccountable that "the mother of her Lord
should come to her." "Turn this as we will, we shall never be able to
see the propriety of calling an unborn child "Lord," but by supposing
Elisabeth, like the prophets of old, enlightened to perceive the
Messiah's Divine nature" [OLSHAUSEN].
Spurgeon Devotional
Commentary:
(No comment on this verse).
Adam Clarke's Commentary:
Repeating
the words of the angel, Lu 1:28, of which she had probably been informed
by the holy virgin, in the present interview.
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