Was sent (). Second aorist passive indicative of from which apostle comes. The angel Gabriel is God’s messenger to Mary as to Zacharias (1:19).

Fuente: Robertson’s Word Pictures in the New Testament

Gabriel. The annunciation and the angel Gabriel are favorite themes with Dante, and he pictures them with exquisite beauty. Thus both appear on the sculptured wall which flanks the inner side of the purgatorial ascent.

“The angel who came down to earth with tidings Of peace that had been wept for many a year, And opened heaven from its long interdict, In front of us appeared so truthfully There sculptured in a gracious attitude, He did not seem an image that is silent. One would have sworn that he was saying Ave! For she was there in effigy portrayed Who turned the key to ope the exalted love, And in her mien this language had impressed, Ecce ancilla Dei! as distinctly As any figure stamps itself in wax.” Purgatory, 10, 34 – 45.

In Paradise Gabriel appears as a light circling round the Virgin and singing :

“I am angelic love, that circle round The joy sublime which breathes out from the womb That was the hostelry of our desire; And I shall circle, Lady of heaven, while Thou followest thy Son, and mak’st diviner The sphere supreme, because thou enterest there.”

Paradise, 23, 103 – 108.

And again :

“And the same love that first descended then, Ave Maria gratia plena singing, In front of her his wings expanded wide.”

Paradise, 32, 94 – 96.

Fuente: Vincent’s Word Studies in the New Testament

THE ANNUNCIATION – TO MARY V. 26-38

1) “And in the sixth month,” (en de to meni to hekto) “Then in the sixth month,” of her conception, or after her pregnancy, after she came to be with child, and had hid herself for five months, Luk 1:24; Luk 1:36.

2) “The angel Gabriel was sent from God,” (apestale ho angelos Gabriel apo tou theou) “The angel Gabriel was sent or mandated from God,” on another high mission, just as he had been sent to Zacharias in Jerusalem of Judaea, Luk 1:5-9.

3)“Unto a city of Galilee, named Nazareth,” (eis polin tes Galilaias he onoma Nazareth) “Into a city of Galilee which was named Nazareth,” though it was a city held in derision by most Jews who said, “can any good thing come out of Nazareth?” Joh 1:46. It was the original home of Joseph and Mary, where she was conceived of the Holy Spirit, and where they returned after their sojourn in Egypt, Mat 2:15; Mat 2:23.

Fuente: Garner-Howes Baptist Commentary

26. Now in the sixth month It was a wonderful dispensation of the divine purpose, and far removed from the ordinary judgment of men, that God determined to make the beginning of the generation of the herald more illustrious than that of his own Son. The prophecy respecting John was published in the temple and universally known: Christ is promised to a virgin in an obscure town of Judea, and this prophecy remains buried in the breast of a young woman. But it was proper that, even from the birth of Christ, that saying should be fulfilled,

“

it pleased God by foolishness to save them that believe,” (1Co 1:21.)

The treasure of this mystery was committed by him to a virgin in such a manner, that at length, when the proper time came, it might be communicated to all the godly. It was, I own, a mean kind of guardianship; but whether for trying the humility of faith, or restraining the pride of the ungodly, it was the best adapted. Let us learn, even when the reason does not immediately appear, to submit modestly to God, and let us not be ashamed to receive instruction from her who carried in her womb Christ the eternal “ wisdom of God,” (1Co 1:24.) There is nothing which we should more carefully avoid than the proud contempt that would deprive us of the knowledge of the inestimable secret, which God has purposely “hid from the wise and prudent, and revealed ” to the humble and “to babes, ” (Luk 10:21.)

It was, I think, for the same reason that he chose a virgin betrothed to a man There is no foundation for Origen’s opinion, that he did this for the purpose of concealing from Satan the salvation which he was preparing to bestow on men. The marriage was a veil held out before the eyes of the world, that he who was commonly “supposed to be the son of Joseph ” (Luk 3:23) might at length be believed and acknowledged by the godly to be the Son of God. Yet the entrance of Christ into the world was not destitute of glory; for the splendor of his Godhead was manifested from the commencement by his heavenly Father. Angels announced that “a Savior was born,” (Luk 2:11😉 but their voice was only heard by the shepherds, and traveled no farther. One miracle, — everywhere published by “the wise men who came from the east, ” (Mat 2:1) that they had seen a star which proclaimed the birth of the Highest King,—may have been highly celebrated. Yet we see how God kept his Son, as it were, in concealment, until the time of his full manifestation arrived, and then erected for him a platform, that he might be beheld by all.

The participle μεμνηστευμένην, which is employed by the Evangelist, signifies that the virgin had then been engaged to her bridegroom, but was not yet given as a wife to her husband. For it was customary among Jewish parents to keep their daughters some time at home, after they had been betrothed to men; otherwise, the law relating to the seduction of a “ betrothed damsel” (Deu 22:23) would have been unnecessary. Luke says that Joseph was of the house of David; for families are usually reckoned by the names of the men; but on this point we shall speak more fully in another place.

Fuente: Calvin’s Complete Commentary

CRITICAL NOTES

Luk. 1:26. The sixth month.I.e. not of the year: the reference is to the time indicated in Luk. 1:24. NazarethSt. Luke alone informs us that this village was the place of Marys residence before the birth of Jesus; from St. Matthews narrative we might have inferred that it was Bethlehem. The two Gospels are thus shown to be independent of each other, though there is no contradiction between them. Nazareth was an obscure village; it is not mentioned in the Old Testament, the Talmud, or the writings of Josephus. This is important in its bearing on the originality of our Lords teaching. In Nazareth the only instruction He would receive would be in His own family and in the synagogue; there He would not be under the influence of Grecian culture, nor that of Rabbinical teachers, with whose whole spirit and system His own was most strongly contrasted (Speakers Commentary).

Luk. 1:27. Espoused.Rather, betrothed, contracted: a ceremony which among many nations has always preceded marriage, and to which great importance has been attached. House of David.Marys own descent from David is nowhere asserted, though it seems to be taken for granted in Luk. 1:32; Luk. 1:69. The two genealogies are those of Joseph; it is most probable that Joseph and Mary were first cousins, so that her genealogy would be involved in his. Mary.The same name as Miriam.

Luk. 1:28. Highly favoured.One on whom grace or favour has been conferred. The Lord is with thee.Perhaps should be, The Lord be with thee: a frequent form of salutation in the Old Testament. Blessed art thou among women.Omitted in the best critical editions; probably taken from Luk. 1:42.

Luk. 1:31. Jesus.This is the Greek form of the name Joshua, which means the salvation of Jehovah, or Jehovah the Saviour. In two passages of the New Testament the name Jesus occurs when the reference is to Joshua: Act. 7:45; Heb. 4:8.

Luk. 1:32. Shall be called.Shall be publicly recognised as what He really is, the Son of God (2Sa. 7:14; Psa. 2:7; Psa. 89:27). The throne of His father David.A clear revelation of His Messiahship. The prophecy of the physical descent of the Messiah from David is found in Psa. 132:11.

Luk. 1:33. There shall be no end.A universal and supernatural kingdom. Cf. Isa. 9:7; Dan. 7:14.

Luk. 1:34. How.The question of Mary expresses, not unbelief, or even doubt, but innocent surprise (Speakers Commentary).

Luk. 1:36. Thy cousin Elisabeth.Rather, kinswoman; the exact nature of the relationship is unknown. It does not follow from this that Mary was also of the tribe of Levi; as intermarriage between members of different tribes was allowed, except in the case of heiresses. Reference is made to the pregnancy of Elisabeth as an example of the power of Gods creative word.

Luk. 1:37. Nothing.Rather, no word. R.V. no word of God shall be devoid of power.

Luk. 1:38. Be it unto me.The words reveal not only obedient submission, but patient, longing expectation.

MAIN HOMILETICS OF THE PARAGRAPH.Luk. 1:26-38

A Chosen Vessel and an Angelic Declaration.

I. The chosen vessel of the Divine purpose.A village maiden, of whose previous history we know almost nothing, has the quiet tenor of her life in the little belated village of Nazareth strangely broken by the appearance of the angel Gabriel. Of the maidens birth, parentage, and breeding we are told nothing. An ancient and constant tradition asserts that she was one of the many descendants of David who had sunk into obscurity and penury; and the tradition must be true, if we are to read the title Son of David, often given to Jesus, in a literal sense. But we may infer from what we are afterwards told of her that she was

(1) a devout student of the prophetic scriptures, giving to hiding and pondering in her heart any Divine word of hidden significance, since her Magnificat is a chain of citations from, and allusions to, the Old Testament writings;

(2) that she specially pondered the Messianic prophecies, as if she cherished the hope, in common with all Jewish women, that Jehovah might condescend to her low estate, and make her to be mother of the Son of the Highest, since she turns all the texts she cites to a Messianic use; and

(3) that she was not simply just or righteous in the Jewish sense, but one of those pure and saintly souls who are utterly devoted to a Divine life and service. There must have been eminent spiritual preparedness in this graced flower of Israel and humanity. For

(4) when she understands the angelic errand and message, and is conscious of all the pain and shame it will bring upon her, even to the loss of her maiden name and honour, she meekly submits herself to the Divine will, saying, Be it unto me according to Thy word. Mary asks no sign, like Zacharias. Her question is one of maidenly simplicity. And supernatural faith, never so taxed in any earth-born one before or after, is rewarded with the promise of the overshadowing Spirit and power of the Highest.

Yes, and to her, the beautiful and lowly,

Mary, a maiden, separate from men,

Camest Thou nigh, and didst possess her wholly,

Close to Thy saints, but Thou wast closer then.

II. The angelic declaration.The angelic declaration gives the sum of Divine revelation and the Churchs doctrine concerning the person and government of the Redeemer.

1. His pure and perfect humanity is proclaimed. Jesus, the Saviour of men, was to be conceived and born of a human mother, and therefore possessed of every essential element of our nature, including its subjection to infirmity and the possibility of death. He entered into the world a true man.

2. But Hethe same Jesuswas to be the Son of the Highest, having no father, but God, through the power of the Holy Ghost. The altar of the Virgins womb was touched with fire from heaven. Conceived of the Holy Ghost is an article of faith on a level with born of the Virgin Mary. In His eternal generation Son of God, in His human birth Son of man, both names are for ever to belong inseparably to His one person, to be used interchangeably in His own Divine majesty. He shall be great; not, like His forerunner, in the sight of Godgreat as Gods equal, and head of humanity.

3. The angel adds the substance of Messianic prediction concerning the increase of His government. Gabriels words are a text waiting for illustration and expansion by a higher than angelic interpreter.

(1) He is the Messiah, seated on the throne of His father David. These words descend from heaven to earthfrom the Son of God, a revealed truth beyond Jewish expectation, to the Son of David, the current Messianic hope when Jesus appeared.

(2) He is the Messianic King of an eternal kingdom. The angel does not burden the Virgins soul with any announcement of the via dolorosa by which her Son would reach His Messianic throne. He is predicted to rule over the house of Jacob, the true spiritual Israel, in a dominion which, unlike the kingdom of visible Israel, is to have no end. Beyond this the angels commission does not extend. In due time angels will again take up the theme, and fill the world with its echoes.

III. The response of faith.To such an undreamt-of, sudden, overwhelming calla call to such a glorious destination, and to such a pinnacle of unearthly and unique greatnessthe greatest summons ever sent from heaven to a mortal creaturethere is the prompt response of profound and humble obedience: Be it unto me according to Thy word. What tides of shame and wonder, fear and rapture, swept through the pure heart of this gentle maiden we cannot even conceive. Betrothed, and standing on the verge of her new life with Joseph, there is in the angels presence neither dejection nor exultation. The humble Virgin, after his departure, remains in her sweet humility the same. With perfect readiness of trust she receives her Divine commission, and surrenders herself in lowly meekness to the Divine will.Cox; Pope.

SUGGESTIVE COMMENTS ON Luk. 1:26-38

Luk. 1:26. A city of Galilee.Very different are the circumstances of the two visits of the angel Gabriel to announce the birth of John the Baptist and of Jesus. The first is paid to the priest engaged in sacred duties in the Temple at Jerusalem, the second to an obscure maiden in a humble dwelling in Nazareth. Nazareth, as we know, was held in ill repute by the Jews, and indeed the whole province of Galilee was regarded by them as semi-heathen; yet here it was that one was found whose piety and faith were surpassed by none of whom we read in Holy Scripturewho was counted worthy to be the mother of the Saviour. This message announced the exaltation of mans nature above angels (Heb. 2:5; Heb. 2:9; Heb. 2:16); yet an archangel joyfully brings it, and angels celebrate the event (Luk. 2:13). There is no envy in heaven (Wordsworth).

Luk. 1:27. House of David.The royal house of Israel, with which were associated the memories of the past glory of the nation, and the hopes of its future greatness, was now in very humble circumstances. Its representative was now a village carpenter; while the throne was occupied by Herod, who was regarded by the majority of the people as an Edomite and a usurper. The contrast between the two illustrates the saying of Solomon, I have seen servants upon horses, and princes walking as servants upon the earth (Ecc. 10:7). It is interesting to notice that the mother of John the Baptist, and his mother of Jesus, bore names associated with the first high priest of Israel: Elisabeth is the same with Elisheba, the wife of Aaron; Mary the same with Miriam, the sister of Aaron.

Luk. 1:28. The angel came in.There seems to have been less to startle Mary in the appearance of the angel to her than in the case of Zacharias. He comes into the house in a natural way; while Zacharias sees him suddenly appear in the sacred precincts of the Temple, from which all were debarred but the priests in the exercise of their office. She seems to have felt more perplexity at the strange salutation that fell on her ears than fear at the presence of the heavenly visitant. There is nothing in the salutation uttered by the angel to justify the offering of anything like worship to the blessed Virgin: she is addressed as one who has received a special blessing from God, which distinguishes her above all ordinary women. The Vulgate rendering, grati plena, is ambiguous; it should rather be grati cumulata. She is not the fountain of grace, but one who has received grace, from God. Doubtless Marys daily prayer had been that she might enjoy the favour of God; and now this prayer she learns is fully granted, and, in addition to it, an honour she would never have hoped to possess is bestowed upon her.

Luk. 1:29. She was troubled.In her countenance her astonishment and perplexity are expressed. But she remains silent. She would rather not answer the angel than speak thoughtlessly of what she could not understand (Bernhardt.)

Luk. 1:30. Fear not.So vast is the distance between us as creatures from our Creator, so deep the gulf that sin has dug between us and Him, that not even the holiest men or women can fail to be affected with fear, whenever the feeblest ray of the Divine glory bursts upon them. Yet the purpose of God in the revelation of His mercy through Christ is to abolish this fear. Hence the apostle says, For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father (Rom. 8:15).

Found favour.It is the condescension and favour of God, and not any merits of her own, which give Mary her distinction. By these words the angel witnesses that she is on the same level with all other saints. He does not praise her for her piety, but simply because of the great grace of God by which she is chosen to be the mother of His own Son (Luther).

Luk. 1:31. Thou shalt conceive.Now was the prophecy in Isa. 7:14 to be fulfilled. And the angel foretells that those other statements given to Israel by messengers from God of Messiahs universal and unending rule will in like manner find accomplishment. The mind of Mary seems to have been imbued with the scriptures of the Old Testament, as is abundantly indicated by the free use she makes of them in her song of praise. To her knowledge of them the angel now appeals, and her firm faith that God would fulfil all the promises He had made to His people must have strengthened her to believe what was now promised to herself personally.

Jesus.The reason for this name being given is noted in St. Matthews Gospelfor He shall save His people from their sins (Luk. 1:21). It is not a name given by men to Him, after the manner in which grateful nations have bestowed titles of honour upon their deliverers and benefactors, but is given to Him by God. He is our Saviour, not merely because we regard Him as such, but because God has appointed Him to this office: our faith is built not on an earthly but on a heavenly foundation.

Luk. 1:32. He shall be great.In these words Gabriel bows before the majesty and power of Jesusrenders to Him that homage which He is to receive from all in heaven and earth. At the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth (Php. 2:10). He was great in heaven, where all obeyed His will; but He is to acquire additional glory by His life on earth, where He endures the contradiction of sinners against Himself. His humility and shame, His immeasurable patience and love, His submission to sufferings and death, win for Him an even deeper adoration than was rendered to Him before. Not that He really became greater than He was; but that His inherent greatness became more fully manifested by His condescension and love.

Throne of His father David.Jesus is head over all things to His Church. He establishes His gentle sway over the hearts of His people, subduing them to Himself, ruling and defending them, and restraining and conquering all His own and all their enemies.Foote.

Luk. 1:33. Reign over the house of Jacob.But His kingdom is not to be confined to one people. Israel is indeed the centre of His kingdom, but all nations are to become subject to Him. The covenant being made with Abraham and his seed, it was becoming that Christ should belong to the chosen people. But all who manifest the faith of Abraham become his spiritual children, and therefore subjects of Messiahs kingdom. In this way the barrier that divides Jew from Gentile is virtually broken down, and those who had been afar off are brought nigh. Nor is the prophecy annulled by so many of the Jews having rejected Jesus as the Christ; for their history as a nation is not yet concluded, and there is reason to hope that by repentance and faith they will yet submit themselves to the Saviour (see Rom. 9:25).

For ever.A kingdom that would endure for ever had been promised to David (2Sa. 7:16). But as long as it was ruled over by men it was not secure against loss and overthrow. It was only when it came into the hands of Christ that it became eternal and unchangeable (Dan. 7:14). Nor are the words for ever to be taken in any limited sense, as signifying for a great while, or as long as the world endures; but as implying an everlasting rule, to be manifested, indeed, more clearly when this earth shall have passed away.

Luk. 1:34. How shall this be?The fact communicated by the angel Mary accepts with implicit faith. It is the manner in which it is to be accomplished that she cannot understand. Her question, therefore, does not manifest unbelief, but a natural wonder as to the method of fulfilment. She indicates her astonishment, and not her distrust. The incredulity of Zacharias on receiving a much less astonishing message is very marked, if we compare it with Marys attitude on this occasion. The lowly village maiden shows herself possessed of more faith in God than was found in the priest whose duties brought him into constant relations with God.

Luk. 1:35. The Holy Ghost shall come upon thee.Her wonder, not being incredulity, is solved, in so far as the mystery of Gods creative power can be made clear to a finite mind; and a sign, for which she had not asked, is given to strengthen her faith.

That holy thing.We may notice in this phrase an implied distinction between this child and all others. From the first moment of His earthly existence He is holy in Himself. John the Baptist was to be filled with the Holy Ghost from his mothers womb (Luk. 1:15)from the first he is to be consecrated and set apart for the great work of his life. In this sense he may be said to have been sanctified; while Jesus is one with that God from whom sanctification proceeds.

The Son of God.Not here (as Luk. 1:32) in the Messianic sense, nor essentially by the eternal generation, but because the human nature of Christ was the direct and miraculous production of Divine power.Speakers Commentary.

The Mystery of the Incarnation.The words spoken by the angels in the synoptical evangelists are few and brief. We can almost count the syllables, accorded as if penuriously. In particular we owe to St. Luke those angel-uttered words which form so exquisite a shrine for the dogma of the Incarnation. In the angels answer to Marys question we have a sentence whose fulness of thought and delicate transparency of expression come to us from the sphere in which the Miracle of miracles was wrought. The whole sentence is packed with thought, and is a Divine mixture of reserve and enthusiasm. It is like a smile of heaven over the glory of the eternal wisdom and love in bringing its most consummate work from the labyrinth of antenatal fatalities through which man passes into the world. It is thus that the purity of an angel speaks to the purity of a virgin. Yet if not a word too much is said for the delicacy of a maidens ear, not a word too little is employed to indicate even the physiological process by which the Incarnation was effected. It is the 139th Psalm translated into one of the tongues of heaven. Yet not the less really is the material process summarised which had been so nobly prophesied in the psalm of the Incarnation.Alexander.

The Office of the Holy Spirit in the Incarnation.The Holy Spirit was the immediate agent in the immaculate conception of that holy thing. Not that He was therefore the Father of the blessed Son, but He was the vehicle of the paternity. Not again that He so acted that the Son as God had nothing to do with the act of the Incarnation. The Son, in Divine will, willed to assume our nature, and so assumed it; but again the blessed Spirit wrought the process whereby the will was carried out.Moule.

The Beauty of the Narrative of the Annunciation.I have always felt myself at a loss to say whether the sublimity or the exquisite delicacy of the language here employed is the more to be admired. Calvin seems to have been struck with it, and the best expositors have felt it.Brown.

The Spirit in the Son of Man.

I. The early beginnings of this wonderful life were implanted in the virgin mother by an act of the Holy Ghost.In the annunciation to Mary not only is the supernatural conception declared, but the part of the Spirit in that mystery, about which it is almost impossible to speak, is defined and emphasised. Before the first stage of organic development had dawned He so wrought and ruled that the life fostered in this unique mother was protected against all the frailties of an earthly lineage, and made fit to blend with that Divine consciousness now or hereafter to be infused into it. The Spirit antedated the conception, and was present not as a competing but as a creative and dominating force in life. So richly was the Spirit given to Christ, that His holy influences were pulsing in those rudimentary stages of life which precede all signs of consciousness and moral responsibility.

II. The part of the Spirit in the conception (as well as in all the after-work of Jesus Christ) seems to suggest that independence of persons in the holy and blessed Trinity, about which we know so little, but which clearly preceded all the economies of human redemption. These sacred names of Father, Son, and Spirit do not represent merely latent potentialities in the Divine nature waiting for some crisis in human history before they can awake to consciousness and effective operation. In the eternal Godhead there was a co-relation of life scarcely suggested by the parallels of our rigidly defined human personalities. And the action of the Spirit in the miraculous dawn of Christs earthly life was the continuation of an influence which penetrated His consciousness and benignly wrought there prior to the Incarnation.Selby.

Luk. 1:36. Thy cousin Elisabeth.The sign given was one of a kind to encourage the faith of Mary in the message of the angel. The creative power of God had been exercised in the case of Elisabeth. Neither her barrenness nor her old age could nullify the promise which had been made her of a son. In the gift of a sign where no sign was asked, we have an example of Gods constant procedure. Each day we live we receive fresh testimonies of His goodness by which our faith may be confirmed. The mercy and favour which others receive from Him should enable us to trust all the more firmly in Him at those times when we cannot understand His dealings with ourselves. Notice, thy cousin Elisabeth. The relationship to Mary, and the name she bore, are mentioned as known to God. There is something wonderful and affecting in this fact, though, after believing that God is omniscient, evidence of His being so may not seem remarkable. But the truth is, that we cannot realise what is meant by omniscience, and therefore find special knowledge of the kind here surprising.

Luk. 1:37. No word of God shall be devoid of power.Nothing that God promises is He unable to perform: all that He says He does. This affirms not only Gods almightiness, but even more fully His absolute faithfulness to His promises, the thought most necessary to Mary. The denial of what is miraculous is the denial both of almightiness and faithfulness (Schaff).

Luk. 1:38. The Humility and Faith of Mary.As David (2Sa. 7:28), so does Davids daughter sink down in child-like humility and faith into the hands of her God, and let His will be her will. It is well for us that the Lord thus found on earth a believing heart, devoted to God, otherwise He could never have become man. She was no unconscious vessel of the Divine will, but, in humility and faith, a fellow-worker with the purpose of the Father; and therefore her own unity with that purpose was required, and is here recorded (Alford). Mary has restored woman to honour: the faithlessness of Eve brought us to sin and death; the faith of Mary brought us a Saviour from sin and death. The heart of Mary is now filled with the Holy Spirit, who can also prepare her body to be the temple of the God-man (Lange). The holy Virgin came to her great perfection and height of piety by a few, and those modest and unattractive, exercises and actions. St. Paul travelled over the world; preached to the Gentiles and disputed against the Jews; wrote epistles; suffered dangers, injuries, affronts, and persecutions to the height of wonder; whereby he won for himself a crown. But the holy Virgin attained perfection by the means of a quiet and silent pietyby internal actions of love, devotion, and contemplation; and instructs us that the silent affections, the splendours of an internal devotion, the union of love, humility, and obedience, the daily offices of prayer and praises sung to God, acts of faith and fear, of patience and meekness, of hope and reverence, repentance and charity, and those graces which walk in a veil and silence, make great ascents to God, and as sure progress to favour and a crown, as the more ostentatious and laborious exercises of a more public religion (Taylor).

Complete Consecration of the Being to God.And Mary said, Behold the handmaid of the Lord; be it unto me according to Thy word. So much is said in the word of God concerning the depravity of the human heart, and so familiar is the fact to us from what we know of ourselves, that it strikes us with wonder and admiration when we come across a record of a human life in which we can find no outstanding blemish. Acts of heroic faith, and instances of remarkable integrity in circumstances of temptation, are numerous in the sacred record, but there are only very few examples of persons who have, all through the history that is given of them, lived before God in all good conscience. The Virgin Mary is one of these exceptional cases. And we cannot doubt but that piety like hers is the highest and purest service that can be rendered to God. The devotion that prompts to heroic deeds at great crises in the life, or in special circumstances of trial and difficulty, is admirable; but that which leads to quiet, unostentatious obedience to God, in the unromantic circumstances of every-day life, is surely superior to it, as it is far more difficult to cultivate and maintain. Several points in the history before us are worthy of notice.

I. Though the faith of the Virgin was so mature and strong, there can be no doubt but that she was young in years. The piety of the young, when it is spontaneous and deep, has a charm and freshness all its own. Beautiful as is the sight of the prodigal turning from his errors and vices to a life of holiness, a still more attractive charm is associated with the goodness of those who have never strayed from Godwhose memories are not sullied with the records of a guilty past, and whose energies have not been wasted in the service of evil. Nor is there any reason in the nature of things why piety like that of the Virgin should not be the rule instead of the exception. For devotion to God, and holy obedience, are not a yoke of bondage, which we can only accustom ourselves to bear by long and laborious effort: they are the very conditions of our present peace and happiness.

II. The qualities of mind and heart displayed by the Virginher innocence, integrity, simplicity, humility, and obedienceprepared her for playing her part well in the new circumstances in which she found herself. She could not have anticipated the possibility of receiving such a message. For though in the Old Testament Scriptures it had been predicted that Christ would be born of a virgin, the prophecy was veiled and obscure, and it was not until the angel brought this message that the mystery was fully disclosed. But her consecration of herself to God in the ordinary circumstances of daily life enabled her to meet this sudden call upon her faith, and to rise to a high degree of heroic self-devotion in this new emergency in which she found herself. A great lesson is suggested to us all in this fact. How we shall act in some sudden crisis of life is predetermined for us by our habitual conduct, and by the character we build up in quiet times, when there is no strain upon us, and we are simply face to face with plain, every-day duties. The sudden emergency is the test by which the strength or weakness of our characters is brought to light. If, therefore, we wish to be prepared act nobly in special circumstances of trial and difficulty, the only wise course we can take is to do the duties that meet us now in a spirit of uprightness and of humble reliance upon God.

III. The spirit of true self-consecration shines out in the words, Behold the handmaid of the Lord; be it unto me according to Thy word. It is not merely that of passive resignation, in which the human will is completely subordinated to the Divine will; but there is also a desire to carry out the Divine will. We are often resigned because we cannot help ourselves. But a higher resignation is that which leads us to yield ourselves to God in the full confidence that He knows what is best for us, and with the strong but humble desire to co-operate with Him in the promotion of His great designs.

Be it unto me according to Thy word.Almost the very first word which Scripture records of the mother of our Lord is a word of pietya word of sweet maiden piety. It is a reverent assent to a Divine revelation, and complete submission to a conviction which has entered her soul as a message from heaven, setting her apart to a consecrated life. The spirit of this noble expression of piety is not too powerful at the present day.Roberts.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Appleburys Comments

The Promise of the Birth of Jesus
Scripture

Luk. 1:26-38 Now in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, 27 to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgins name was Mary. 28 And he came in unto her, and said, Hail, thou that art highly favored, the Lord is with thee. 29 But she was greatly troubled at the saying, and cast in her mind what manner of salutation this might be. 30 And the angel said unto her, Fear not, Mary: for thou hast found favor with God. 31 And behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS, 32 He shall be great, and shall be called the Son of the Most High: and the Lord God shall give unto him the throne of his father David: 33 and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. 34 And Mary said unto the angel, How shall this be, seeing I know not a man? 35 And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee: wherefore also the holy thing which is begotten shall be called the Son of God. 36 And behold, Elizabeth thy kinswoman, she also hath conceived a son in her old age; and this is the sixth month with her that was called barren. 37 For no word from God shall be void of power. 38 And Mary said, Behold, the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

Comments

a virgin betrothed to a man whose name was Joseph.Matthew and Luke clearly indicate that Joseph was not the father of Jesus; he was the husband of Mary of whom was born Jesus the Christ (Mat. 1:16). Matthew and Luke present the evidence of the miraculous conception of Our Lord. Matthew, using the words of Isa. 7:14, says, A virgin shall conceive and bear a son. But Matthew indicates that after the birth of Jesus, Marys firstborn son, children were born to Joseph and Mary. See Mat. 1:25. Their names are given in Mat. 13:55-56.

of the house of David.Joseph was the descendant of David and Solomon. The legal right to the throne of David, it seems, belonged to him. As the husband of Mary, these rights would legally belong to Jesus, Marys firstborn son. But Mary was also the descendant of David, for Paul says that Jesus was born of the seed of David according to the flesh (Rom. 1:3).

the virgins name was Mary.The purity of Mary is beyond question. The sinlessness of Jesus, however, does not depend on the purity of His mother, but on the fact that He hath been tempted in all points like as we are, yet without sin (Heb. 4:15).

thou shalt conceive.The conception was a miracle. There is a difference between the birth of John and of Jesus. John was born as a result of a conception that was unusual but not miraculous, for he had a human father as well as a human mother. But the birth of Jesus was the result of the miracle of the Holy Spirit. Both Matthew and Luke explain it and John supports it (Joh. 1:1; Joh. 1:14).

shalt call his name JESUS.Jesus means savior, for he shall save his people from their sins (Mat. 1:21). Immanuel means God with us. Christ means Anointed and refers to Jesus office as prophet, priest, and king. Messiah is the Hebrew term for Christ.

the throne of his father David.Israel was constituted a theocracy at Sinai; God was the Supreme Ruler of the holy nation. In the days of Samuel, the people asked to have a king like the nations about them. Samuel assumed that they were rejecting him as their judge, but God told him that actually they were rejecting Him as king. See 1Sa. 8:4-8. Later, God told Samuel to anoint David to be king over His people (1Sa. 16:1). Then God promised David that one of his descendants would reign on his throne forever. See Psa. 89:3-4. In the course of events, Solomon succeeded his father. In 1Ki. 2:12 it is stated that Solomon sat upon the throne of his father David. But in 1Ch. 29:23 which describes the same thing, it is stated that Solomon sat on the throne of the Lord instead of David his father. Davids throne, then, was actually the throne of the Lord. Therefore when the angel said to Mary that the Lord God would give Jesus the throne of His father David, he was referring to the throne of God. On the Day of Pentecost, Peter declared that Gods promise to David had been fulfilled in the resurrection and ascension of Jesus Christ to the right hand of the throne of God. See Act. 2:30-31.

His kingdom is spiritual. He refused to allow the people to make Him king after the feeding of the five thousand (Joh. 6:14-15). He said to Pilate, My kingdom is not of this world (Joh. 18:36).

of his kingdom there shall be no end.No other king will succeed Him, Paul says, Then cometh the end when he shall deliver up the kingdom to God (1Co. 15:24). He did not contradict the angel, for he was speaking of the end of the earthly phase of the kingdom. See Peters reference to the eternal kingdom of our Lord and Saviour Jesus Christ (2Pe. 1:11).

I know not a man.Both Luke and Matthew attest the belief in the purity of Mary.

the power of the Most High.The miracle of conception was accomplished by divine power exercised through the Holy Spirit.

The fact that the Holy Spirit is often spoken of as the One through whom Gods power is exercised does not suggest that the Spirit is merely the power of God, All the attributes of deity and of personality that are assigned to the Father and to the Son by the Scriptures, are also assigned to the Holy Spirit.

the holy thing which is begotten shall be called the Son of God.A clear reference to the deity of Jesus. Before His coming into the world, He is called the Word (Joh. 1:1). Son of God is applied to Him (1) at the time of His birth when He became Son of God; (2) at the time of His baptism and transfiguration when He was acknowledged by the Father as His Son (Luk. 3:22; Luk. 9:35); and (3) at the time of His resurrection when God had proved conclusively that He is the Son of God (Act. 13:33). See also Rom. 1:3-4.

For no word of God shall be void of power.God demonstrated that His word about the birth and resurrection of Jesus was true. This gives us reason to trust His promises about the victory of Christ and His church (2Ti. 1:12; Rev. 11:15).

Fuente: College Press Bible Study Textbook Series

Butlers Comments

SECTION 4

Predictions of the Redeemer (Luk. 1:26-56)

26 In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, 27to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgins name was Mary. 28And he came to her and said, Hail, O favored one, the Lord is with you! 29But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be.30And the angel said to her, Do not be afraid, Mary, for you have found favor with God. 31And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. 32He will be great, and will be called the Son of the Most High;

and the Lord God will give to him the throne of his father David,

33and he will reign over the house of Jacob for ever;

and of his kingdom there will be no end.

34And Mary said to the angel, How shall this be, since I have no husband?

35And the angel said to her,

The Holy Spirit will come upon you, and the power of the Most
High overshadow you;
therefore the child to be born will be called holy, the Son of God. 36And behold, your kinswoman Elizabeth in her old age has also conceived a son; and this is the sixth month with her who was called barren. 37For with God nothing will be impossible. 38And Mary said, Behold, I am the handmaid of the Lord; let it be to me according to your word. And the angel departed from her.

39 In those days Mary arose and went with haste into the hill country, to a city of Judah, 40and she entered the house of Zechariah. and greeted Elizabeth.41 And when Elizabeth heard the greeting of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit 42and she exclaimed with a loud cry, Blessed are you among women, and blessed is the fruit of your womb! 43And why is this granted me, that the mother of my Lord should come to me? 44For behold, when the voice of your greeting came to my ears, the babe in my womb leaped for joy. 45And blessed is she who believed that there would be a fulfilment of what was spoken to her from the Lord.

46And Mary said,

My soul magnifies the Lord,

47and my spirit rejoices in God my Savior,

48for he has regarded the low estate of his handmaiden,

For behold, henceforth all generations will call me blessed;

49for he who is mighty has done great things for me,

and holy is his name.

50And his mercy is on those who fear him

from generation to generation.

51He has shown strength with his arm, he has scattered the proud in the imagination of their hearts,

52he has put down the mighty from their thrones,

and exalted those of low degree;

53he has filled the hungry with good things,

and the rich he has sent empty away.

54He has helped his servant Israel, in remembrance of his mercy,

55as he spoke to our fathers,

to Abraham and to his posterity for ever.

56And Mary remained with her about three months, and returned to her home.

Luk. 1:26-38 Mother: In the days of Herod the land of the Jews was divided into about six regions (Judea, Samaria, Galilee, Idumea, Decapolis and Perea) each with their own cultural, racial and religious distinctives. The word Galilee means, circuit of the Gentiles. It was more Gentile in character and culture than Judea, and as a result Galilean Jews were considered less holy by their Judean countrymen. The village of Nazareth was in the hill country of Galilee, sheltered in a little valley all its own, about 20 miles from the plain of Esdralon. Although an important Roman road ran near the ancient village making it a widely known place, its people had established a rather poor reputation. Nathaniel questioned, Can any good thing come out of Nazareth? as if its reputation were proverbial (cf. Joh. 1:46). Again, viewed from the human perspective, this would be a most unlikely place to find a woman God might use to bear His precious, sinless Son into the world.

But the Lord knew there was a godly young woman, a virgin, betrothed to a godly man, upon whom He could depend for his momentous, spectacular mission. Hebrew betrothals were much more serious than modem engagements. A betrothed woman suspected of unfaithfulness could be divorced and even put to death (cf. Mat. 1:18-20); she could not be divorced without a bill of divorcement; if her fianc died she was counted as a widow; and a child born during the betrothal was held to be legitimate. In Mat. 1:19, Joseph is called Marys husband while still in the betrothal stage of their relationship (that is, before he knew her as a wife). But, in the light of the binding requirements of betrothal it is not unusual for Joseph to be called her husband before the consummation of the marriage. Most Jewish girls were betrothed when very young. Few of them spent much time at formal education. One rabbi wrote in the Talmud that teaching a girl was the same as starting her upon the road to moral depravation. However the Talmud also says, Every man is required to teach his daughter the Torah. Mary knew the Scriptures; for her Magnificat (Luk. 1:46-55) contains at least 30 words or phrases echoed from the Old Testament.

Mary was a virgin. Her marriage had not been consummated with sexual intercourse. Therefore, she was greatly troubled when the angel announced she would conceive and bear a child. It was beyond her comprehension as to how this could take place (Luk. 1:34). There was nothing supernatural in the fact that Mary could give birth. Medical history has noted a few cases of conception in women where the virginal hymen was intact after intercourse with a man: However, history has never recorded the conception of a woman without the implantation of male sperm within her womb. The miracle is technically not a virgin birth but conception without the implantation of male sperm in her womb. Mary was a virgin; she was betrothed and old enough to give birth. But she had not known a man. The Greek word ginosko is used often for mental knowledge, but in this verse (Luk. 1:34) means sexual intercourse (as in Gen. 4:1, etc.).

The fact that Luke was highly trained in medicine and research and that his accuracy in recording history is unimpeachable lends importance to this account beyond measure. Everything in Lukes training would lead him to be highly skeptical of such a claim. To record it for the world of his day to read would subject him to criticism by his colleagues, ridicule by the general public, mockery by the pagan myth-religions which were built on bizarre tales of parthenogenesis by their gods, and the animosity of the Jewish world of his day. But Luke traced all things accurately and was so convinced of its truth he boldly and beautifully recorded it.
Luke is not recording parthenogenesis. Parthenogenesis involves the development of eggs from virgin females without fertilization by spermatozoa . . . it occurs chiefly in certain insects, crustaceans, and worms. History has never recorded such a thing of the human race. But Luke records the angels statement that the conception of Jesus would take place through the direct action of the Holy Spirit of God in the womb of Mary. Science cannot legitimately speak for or against the Biblical teaching of the virgin conception. The conception of Christ in Marys womb was a biological miracle. A modern scientist may say that he has never observed a virgin conception but just because he has never observed one does not mean one did not occur. Harold Fowler writes in, The Gospel of Matthew, Vol. I, pg. 46, College Press, The question of the virgin birth, then, remains, will we accept the testimony of the eyewitnesses and the universal acknowledgment of the early Church as recorded in the documents of the Church, or, rejecting this, will we adhere to a mistaken view of natural law, a view which decides a priori that all miraculous events are impossible?

Some theologians today say it is not important to our Christian faith that we believe in the virgin conception. But the fundamental integrity of both Matthew and Luke as historians is impugned if we do not. How can we believe anything else they recorded if we do not believe the accuracy and historicity of this event? The honesty of God is brought into question if we do not believe it, for He directed His prophet Isaiah to predict the event (Isa. 7:14). The virgin conception is, the keystone which supports the arch of logical connection between the incarnation of God and the Messiahs necessary identification with humanity . . . (Fowler, ibid, pg. 45).

And so the godly young maiden from Nazareth, Mary, continued to cast about (dielogizeto, in Gr.) for answers to these astounding things she was being told by the angel. This child to be conceived in her womb by the miraculous power of Gods Spirit was to be called Jesus, or Yeshua (Joshua) in Hebrew, which means, Jehovah-is-salvation.

While Mary was still trying to figure out how she could conceive without knowing a husband, the angel gave Mary further proof that it would come to pass. The angel told Mary of the conception of her barren cousin, Elizabeth. If God could accomplish this, why could He not cause Mary to conceive without knowing a man. Mary did not need the proof. She immediately surrendered to the will of the Lord as announced by the angel. The word for handmaid is doule. It is the same word the apostle Paul uses to call himself a bond slave of Jesus Christ. Mary willingly acknowledged herself as a female slave of Jehovah, surrendering to what she undoubtedly knew would cause consternation in her fiance Joseph, jeopardize her social status in Nazareth should any neighbors find out, and endanger her very life should she be accused of infidelity to Joseph.

Although Mary was only a mortal and not to be elevated above another, and surely not to be given the title Queen of Heaven, yet the glory of all motherhood was her lot. Among all women she was afforded the greatest privilegeto give birth to the Savior of the world. The beautiful song Ave Maria was written under the inspiration of these verses. The first two parts of the hymn are purely biblical and date from earliest times. The third portion was added around the fifteenth century and is not at all biblical. Surely Mary was highly favored because of her faith and godliness. Her submission to the revealed will of God is a great example and challenge to all who would be used of God in His work of redeeming the world.

Luk. 1:39-56 Magnificat: Two women, chosen by God to be instruments of His in the divine redemption of mankind, burst forth in rapturous praise and thanksgiving to Him. Within a few short hours of the visit of the angel, Mary went to visit her cousin Elizabeth. Elizabeth lived in the hill country of Judea (probably south of Jerusalem) so Marys trip took at least four days. What a spectacular thing was going to happen to Mary! The miracle of the conception was nothing compared to the identity of the Child to be conceived! He would be the Messiah;, the Savior and the Son of David whom the Jewish people had longed for for centuries. Nearly every act of their religious and civil life was in typical anticipation of this Messiah. Great and famous women of the nation had lived and died hoping they would give birth to the Son of David. God chose a Galilean peasant girl, the fiance of a lowly carpenter, to be that mother. In addition, Marys cousin Elizabeth was going to be blessed with a baby after all these years of praying for one. Mary could not stay in Nazareth! She had to go visit her cousin and share with her in the good news that had come to both of them. It is nothing short of amazing that Mary could restrain herself from telling everyone she knew. Perhaps the circumstances we mentioned earlier caused her to be cautious. Perhaps Mary already had a mothers intuition of the jeopardy she might place her future Child in should she make too much publicity of the angels announcement. Whatever the case, Mary had to tell someone so she went with haste to Elizabeths home.

Two more miracles occurred when Mary arrived at her cousins house. Elizabeths baby leaped in her womb. Hobbs says, The intended forerunner responded to the prenatal presence of Him whom he should proclaim. At that moment, Elizabeth was filled with the Holy Spirit and began to pronounce a blessing upon Mary and Marys child. The Holy Spirit did not leave the identity of Marys Child up to Elizabeths human knowledge. Elizabeth could not have known who this Child was. Deity taking human flesh, being born as a baby and conceived by a virgin is completely outside human experience and therefore, outside human comprehension. The Holy Spirit revealed to Elizabeth the identity of Marys ChildHe is her Lord! Elizabeth also proclaims the blessing that Mary is to have because she believed and surrendered herself to become the handmaiden of God. While Elizabeth praises Mary, she does so because Mary is going to give birth to Christ, the Savior and Lord, not because there was any inherent divinity in Mary. Certainly Elizabeth was not worshipping Marynor should anyone else. The Bible expressly forbids man to worship anyone except God (Exo. 34:14; Exo. 20:4-5; Deu. 6:13-14; Isa. 45:20; Rev. 22:8-9). Mary cannot be a mediatrix between God and man for there is only One Mediator (1Ti. 2:5).

The word magnificat is Latin for doth magnify. The Greek word Luke used is megalunei which means to amplify, exalt, extol and enlarge. Mary was moved deeply, emotionally and spiritually to praise the Lord with words of Scripture she had learned and stored in her heart. Her prayer of thanksgiving is very similar to that of Hannah (1Sa. 2:1-10). We think Mary was guided by the Holy Spirit in the selection (perhaps some from Psalms) and utterance of the words of this great pen of praise. She makes some statements concerning herself and her Child that she could not make with human knowledge alone. Mary first rejoices in her own experience (Luk. 1:46-49). She prophecies that all generations will henceforth call her blessed. Then she rejoices in the blessings that are coming to the world as a result of her experience (Luk. 1:50-55). She predicts that her Child will fulfill all the redemptive events of the long history of Gods dealings with men. Mary is not simply reviewing Gods actions in the past, but she is announcing that the Child to be borne of her comes to consummate all those promises God made to Abraham and his posterity (spermati in Greek which means seed). Mary is using what is called predictive present tense in her statement. The Lord baring His arm is a messianic figure of speech (see Isa. 40:10; Isa. 51:4-5; Isa. 52:7-10; Isa. 53:1). The Messiah is coming to give mercy to those who fear Him, defeat to those who arrogantly rebel against Him, exalt those of low degree, fill the hungry with good things, send the self-satisfied away empty, and fulfill His promise to the children of Abraham, forever. These phrases are echoes of the prophets of Israel. They remind us that most of what the Old Testament prophets predicted of the glorious messianic age in agricultural, physical terminology, was intended to be fulfilled in Jesus Christ and His spiritual kingdom.

Mary remained with Elizabeth about three months. She arrived for her visit in the sixth month of Elizabeths pregnancy. Did Mary remain until after the birth of John the Baptist? Plummer reminds us that cousins in Luk. 1:58 could include Mary. Luke does record Marys return to Nazareth immediately before he records Johns birth, but he may have simply been completing one story before beginning another. It is strange to think, in view of the long and difficult journey she made to get to Elizabeths and the significance of the child to be born to Elizabeth, that she would leave when the baby was just about to be born.

At any rate, Mary returned to her home in Nazareth. It was probably at this point Joseph learned of her condition (see Mat. 1:18-25). Lukes account tells us nothing about Mary for six more months. Matthew infers that Joseph, after the message to him from the angel, protected her from the shame and social confrontations that might have come her way if he had not kept her secret.

STUDY STIMULATORS:

1.

What would the fact that Jesus was born of a young woman of Nazareth do to His reputation? Does it make any difference to you where His mother was from?

2.

Why would Josephs first reaction to Marys pregnancy be to divorce her? What would your reaction have been if you had known only what Joseph knew?

3.

Can we really believe Luke that a virgin could conceive without the implantation of male sperm in her womb?

4.

Wouldnt it be more accurate to explain it by the phenomenon of parthenogenesis?

5.

What differences are there between Lukes account of Marys virgin-conception and both ancient and modern occult stories of supernatural conceptions?

6.

Are those who pray to Mary as a mediatrix right or wrong?

7.

Why did Mary make the long, dangerous, difficult trip from Nazareth to the hill country of Judea to visit Elizabeth?

8.

What purpose is served by the preservation of Elizabeths and Marys songs of praise? What good do they do for your Christian life? What would you think of Mary and Elizabeth if these songs werent recorded?

Fuente: College Press Bible Study Textbook Series

(26) And in the sixth month.The time is obviously reckoned from the commencement of the period specified in Luk. 1:24.

A city of Galilee, named Nazareth.The town so named (now en-Nazirah) was situated in a valley among the hills that rise to a height of about 500 feet on the north of the Plain of Esdraelon. The valley itself is richly cultivated. The grassy slopes of the hills are clothed in spring-time with flowers. On one side there is a steep ridge that forms something like a precipice (Luk. 4:29). In the rainy season the streams flow down the slopes of the hills and rush in torrents through the valleys. From a hill just behind the town, the modern Neby Ismail, there is one of the finest views in Palestine, including Lebanon and Hermon to the north, Carmel to the west, with glimpses of the Mediterranean, and to the south the Plain of Esdraelon and the mountains of Samaria, to the east and south-east Gilead, and Tabor, and Grilboa. It is a three days journey from Jerusalem, about twenty miles from Ptolemais, and eighteen from the Sea of Galilee, six from Mount Tabor, about six from Cana, and nine from Nain. The name, as stated in the Note on Mat. 2:23, was probably derived from the Hebrew Netzer (= a branch), and conveying something of the same meaning as our -hurst, or -holm, in English topography.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

4. SALUTATION OF MARY, Luk 1:26-38 .

As the approaching birth of the harbinger before Messiah’s face has been announced, so now follows the full annunciation of the coming Messiah himself. As birth is one of the wonders of nature, so these two births are more wonderful than nature. The first of the two is by an exaltation of nature above nature; the last is a direct over-passing of nature’s laws.

Fuente: Whedon’s Commentary on the Old and New Testaments

26. In the sixth month After the annunciation to Zacharias.

Galilee See note on Mat 4:12.

Named Nazareth See note on Mat 2:23.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Now in the sixth month the angel Gabriel was sent from God to a city of Galilee, named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David, and the virgin’s name was Mary.

‘The sixth month.’ That is, in the sixth month from the conception of John. After Israel’s long wait, things were moving rapidly. Again Gabriel was involved. He was sent ‘from God’ to a city of Galilee, named Nazareth, to a virgin who was betrothed to a man named Joseph, who was of the house of David (and would be David’s heir). And the name of the virgin was Mary.

Gabriel was sent from God to Nazareth. Every leading Jew would have mocked at the idea. Galilee was despised. No prophet ever came from Galilee (Joh 7:52). While accepted as part of mainstream Judaism, it was seen as somewhat unorthodox, and a home of rebels. And it was too closely involved with Gentiles. And besides the people did not speak properly. They slurred their gutturals.

It was a fertile land, rich in soil and pasturage, with a great variety of trees and widely agricultural. Galileans thought agriculturally. It was also constantly a hotbed of seething rebellion. While under the Roman yoke it was ruled by Herod Antipas, and this differentiated it from Judaea. It saw itself as having more right to independence, and Galileans were seen as natural rebels. Even its Rabbis were seen as lax in their behaviour (by Rabbinical standards). They were known to chat with women in the street, and even to walk alone in the streets at night! And as for Nazareth, it was proverbially a small and insignificant hillside town. ‘Can anything good come out of Nazareth?’ (Joh 1:46).

So for Gabriel, the mighty angel who stood in the presence of God, to have come to Nazareth, would have been seen as ridiculous. And yet so it was. For it was in these surroundings that God would choose to bring up the One who was one day to be greater than all the prophets, the fulfiller of the promises of Scripture, and especially of Isaiah.

And then he had come to speak to a virgin. The fact is emphasised twice in the verse. For central to this passage is that she had ‘never known (had sexual relations with) a man’ (Luk 1:14). Whatever some expositors might say, Luke wants us to be in no doubt of this fact.

But she was a ‘betrothed’ virgin. That means not only that she was ‘engaged’ but that, while still not yet married, she was legally bound to her future husband. For her to be released would require a ‘divorce’ (Mat 1:19). It was fairly well known for a betrothed couple to have sexual relations with each other, and it was not frowned on, although possibly seen as lax. But in this case we are assured that they did not behave in this way. Both sought to live perfectly before God. The normal period of a betrothal was twelve months.

And the man to whom she was betrothed was Joseph, a son of David, seen by the Jews as, in theory at least, in line to be king of Israel. This was why he was called to Bethlehem, his recognised birthplace and the site of the family lands, in order to make his oath of allegiance to Augustus (Luk 2:4). This relationship with David is interestingly brought out in that in many years to come his descendants would be brought before Vespasian because of their recognised lineage, when he wanted, after the rebellion in the name of the sons of David, to rid the world of sons of David once and for all, only for them to be sent away in contempt, back to their ploughs, because they were so clearly peasants. But it was important that Joseph was a son of David, for from this would arise the fact that his adopted son was also a son of David, and thus heir to the promises. (Official adoption conferred equal rights to blood birth).

And the woman’s name was Mary. We know nothing of her background or her antecedents, although some see the genealogy in Luke 3 as being that of Mary, confirming that she too was of the house of David. The fact that the angel declares that her son will be of the line of David would seem to confirm this.

Fuente: Commentary Series on the Bible by Peter Pett

Mary Receives the Promise that She Will Bear the Messiah and She Responds In Willing Obedience (1:26-38).

These verses represent a unit in themselves, being connected with what precedes by the reference to the sixth month. It is arranged as a chiasmus around the central question as to how this wonderful thing could be when the chosen woman, Mary, had had no sexual relations with a man. This emphasises the fact that the One Who came, came directly from God through Mary. (We should note that the aim of this passage is not specifically to teach ‘the virgin birth’, for that puts too much emphasis on Mary. Mary is kept in the background as far as possible. It is to teach the birth into the world of One Who was the unique Son of God, and not therefore conceived as a result of the seed of a human father).

The name Mary (Mariam, Maria) is the same as Miriam and is a common name, possibly meaning ‘exalted one’.

The passage can be analysed as follows:

a The angel Gabriel was sent from God to a city of Galilee, named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David, and the virgin’s name was Mary, and he came in to her,

b And he said, “Hail, you who are highly favoured, the Lord is with you.”

c But she was greatly troubled at the saying, and cast in her mind what manner of salutation this might be. And the angel said to her, “Do not be afraid, Mary, for you have found favour with God, and behold, you will conceive in your womb, and bring forth a son, and will call his name JESUS”.

d

“He will be great, and will be called the Son of the Most High,

And the Lord God will give to him the throne of his father David,

And he will reign over the house of Jacob for ever,

And of his kingdom there will be no end.”

e And Mary said to the angel, “How shall this be, seeing I know not a man?”

d ‘And the angel answered and said to her,

“The Holy Spirit will come on you,

And the power of the Most High will overshadow you,

For which reason also the holy thing which is begotten

Shall be called the Son of God.”

c “And behold, Elisabeth your kinswoman, she also has conceived a son in her old age, and this is the sixth month with her who was called barren. For no word from God shall be void of power.”

b And Mary said, “Behold, the slavegirl of the Lord. Be it to me according to your word.”

a And the angel departed from her.

Note how in ‘a’ the angel comes to her, while in the parallel he departs from her. In ‘b’ he hails her as highly favoured, and in the parallel she responds in humble submission. He has favoured her, she is His slave. In ‘c’ she is assured that she will conceive and bring forth a son, and in the parallel she learns that Elizabeth has conceived and brought forth a son. Note how by means of the parallel the ‘no word from God shall be devoid of power’ speaks as much to Mary’s situation as Elizabeth’s. In ‘d’ we have the angel’s annunciation of Who is to be born, opening with His being ‘called the Son of the Most High’, and in the parallel we are told how it is to be so, closing with the reference to His being ‘called the Son of God’. These two statements surround the central pivot of the chiasmus, which is itself a question, bringing out their importance. And central to it all, with great emphasis placed on it, is the question that would be asked by all. How could this be as she had had no sexual relations with a man? And the answer will be, because of the supernatural activity of God in a way unknown before or since.

We should note that the emphasis is not on the virgin birth as such, but on the activity of God through a virgin. However, that birth from a pure virgin is being declared is undoubted. Her purity and untouched state is seen as necessary for what has been promised and what follows. It has to be made clear that God’s divine activity will take place through a pure and untouched source. The ‘otherness’ of Jesus has to be made clear.

Fuente: Commentary Series on the Bible by Peter Pett

The Witness of Mary Regarding Jesus’ Birth Luk 1:26-56 gives us a three-part testimony of the Mary’s experiences regarding the divine birth of our Saviour. We have the testimony of the appearing of the angel Gabriel to Mary (Luk 1:26-38), the testimony of Elisabeth’s babe leaping in her womb (Luk 1:39-45), and the testimony of Mary’s prophecy (Luk 1:46-56).

We know from Luke’s Gospel that after the angel Gabriel appeared to Mary and announced the birth of Jesus (Luk 1:26-38), that she immediately visited her cousin Elisabeth for three months (Luk 1:38-45). Since Matthew’s Gospel tells us that Mary’s conception came after her betrothal (Mat 1:18), then she would have spent three months away from Joseph during the time of her betrothal. This three-month period would have given Mary time to show her pregnancy to others and upon her return to Joseph, to be found with child by him.

Outline Here is a proposed outline:

1. The Birth of Jesus Foretold to Mary by the Angel Gabriel Luk 1:26-38

2. The Testimony of Elisabeth’s Babe Leaping in Her Womb Luk 1:39-45

3. The Testimony of Mary’s Prophecy Luk 1:46-56

Luk 1:26-38 The Birth of Jesus Foretold to Mary by the Angel Gabriel Luk 1:26-38 gives the testimony of Jesus’ divine birth with the appearing of the angel Gabriel to His mother Mary.

Luk 1:26  And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,

Luk 1:26 “And in the sixth month” Comments – This is the sixth month of Elizabeth’s conception (Luk 1:36).

Luk 1:36, “And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.”

Mary will visit Elisabeth shortly after this visitation from the angel Gabriel. Mary probably waited until the Holy Spirit visited her and conceived the Saviour in her womb before setting off to see her cousin. She will stay with Elizabeth for three months before returning home. She probably stayed there until the birth of John.

Luk 1:26 “the angel Gabriel was sent from God unto a city of Galilee, named Nazareth” Comments – The angel Gabriel appeared to three people in the Scriptures: Daniel (Dan 8:16; Dan 9:21), Zacharias (Luk 1:19), and Mary, the mother of Jesus (Luk 1:26). These are the only times Gabriel is mentioned in the Scriptures. In all three appearances he comes to men and women of God to bring them a message from the Lord.

Luk 1:26 reveals the divine providence and intervention of God the Father in the affairs of mankind. God has determined the time and place (Nazareth) and person (Mary). Paul describes this timing as “in due time” (Rom 5:6). In other words, this supernatural birth took place in God’s own time-table of events in His plan of redemption for mankind.

Rom 5:6,”For when we were yet without strength, in due time Christ died for the ungodly.”

Luk 1:31 “thou shalt conceive in thy womb” – Comments – At the conception of Mary, the Word became flesh.

Joh 1:14, “ And the Word was made flesh , and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.”

Luk 1:32  He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:

Luk 1:32 Comments – King David’s royal lineage was alluded to earlier in this passage when Joseph was mentioned (Luk 1:27).

Luk 1:33  And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

Luk 1:32-33 Comments The Prophetic Utterance – In Luk 1:32-33 the angel Gabriel gives to Mary a prophetic utterance stating that God was fulfilling His promise to David of an eternal royal lineage through Jesus Christ. Each of the eye-witness accounts leading up to the birth of Jesus Christ contains a prophecy to be fulfilled.

Luk 1:34  Then said Mary unto the angel, How shall this be, seeing I know not a man?

Luk 1:34 Comments Mary is given a Messianic prophecy by the angel. She struggles with these words because she had a concept of an earthly Messiah and his kingdom, as did all Jews, rather than Jesus’ divine, virgin birth as the Son of God.

The virgin Mary would respond to Gabriel’s prophecy by asking how she would conceive (Luk 1:34), and he responded to her point of faith by explaining how the Holy Spirit would descend upon her so and bring about a miraculous conception. In contrast, Zacharias responded to Gabriel’s prophecy by asking for a sign to prove that what the angel was telling him was the truth (Luk 1:18). Thus, the angel met him at his point of faith by giving him a sign, which was to strike him dumb until the day of John’s birth. Zacharias would believe because of this sign. In contrast, Jesus rebuked the people for seeking after a sign (Mat 12:39; Mat 16:4, Mar 8:12, Luk 11:29). Paul tells us that the Jews required a sign (1Co 1:22).

1Co 1:22, “For the Jews require a sign, and the Greeks seek after wisdom:”

Luk 1:35  And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.

Luk 1:35 “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee” Comments Under the old covenant the Holy Spirit rested upon men and women of God, rather than indwelling them, as in the new covenant. Note the presence and power of the Holy Spirit in other old covenant passages of Scripture.

Gen 1:2, “And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.”

Exo 40:35, “And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle.”

Mat 17:5, “While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.”

Luk 1:36  And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.

Luk 1:36 Comments The angel Gabriel tells Mary that Zechariah and Elisabeth have received a similar divine visitation and miraculous pregnancy as confirmation of his words to Mary. Mary’s visit to Elisabeth will establish themselves in faith regarding these prophecies. Had Mary stayed with Joseph during these early month, she may have fallen into condemnation and doubt. However, Elisabeth would serve as a strong comfort to Mary.

Luk 1:37-38 Comments Luk 1:37 literally reads, “because every word from God is not is unable.” Thus, the angel tells Mary that the Word ( ) of God is not able to fail. Mary answers back by embracing the word of God, saying,” Be it unto me according to thy word ( ).”

Luk 1:39-45 The Testimony of Elisabeth’s Babe Leaping in Her Womb Luk 1:39-45 gives the testimony of Elisabeth’s babe leaping in her womb. This visit served as confirmation to both Elisabeth and Mary that the prophetic words from the angel Gabriel were sure and steadfast since both had received a similar divine visitation.

Elisabeth’s Prophecy Luk 1:41-45 records the prophecy that Elisabeth spoke over Mary when they met. The experience of being filled with the Holy Spirit and speaking prophetically will continue throughout the Gospel of Luke and book of Acts, since it supports the underlying theme of these books. One of the outward evidences of being filled with the Holy Spirit is the manifestation of speaking in a prophetic utterance, whether prophecy or tongues (see Act 19:6). Elisabeth’s prophecy also contains a number of inward effects that being filled with the Holy Spirit has upon a person. There is a sense of God’s blessedness and favor when experiencing His presence. Thus, Elisabeth says, “Blessed art thou among women, and blessed is the fruit of thy womb.” (Luk 1:42). In addition, a person feels humble and unworthy of being touched by the presence of God. So she says, “And whence is this to me, that the mother of my Lord should come to me,” (Luk 1:43). Another inward evidence of being filled with the Spirit is an overwhelming sense of joy. Thus, she declares, “For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy,” (Luk 1:44). A final inward evidence we see in this passage is how Elisabeth was filled with confidence and faith in the fulfillment of God’s spoken Word when she says, “And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord,” (Luk 1:45).

Act 19:6, “And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.”

Luk 1:39  And Mary arose in those days, and went into the hill country with haste, into a city of Juda;

Luk 1:39 Comments Although Luke accurately records the names of the cities in the story of Jesus’ birth and childhood, he does not name the city of Judah to which Mary traveled to visit her cousin Elisabeth. This omission by the author may reflect the fact that Elisabeth had fled there to hid herself until the birth of this child.

Luk 1:24, “And after those days his wife Elisabeth conceived, and hid herself five months , saying,”

Luk 1:40  And entered into the house of Zacharias, and saluted Elisabeth.

Luk 1:40 Comments Zechariah was the head of the house, so the Scriptures call it his house. However, women normally greet other women first, so we see Mary first greeting Elisabeth, who was a cousin to Mary (Luk 1:36).

Luk 1:41  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:

Luk 1:41 Comments When Elisabeth drew near to the Christ, Frances J. Roberts writes, “[Her] response was immediate – an inner, involuntary response to the nearness of Christ, even while He was yet unborn and unseen by the world.” She was filled with joy and the Holy Ghost. In the same way, when Christ’s Second Coming is at hand, we will hear His voice. She writes, “It is the voice of the Bridegroom calling forth His brideYe need not fear that ye will miss it. Be it ever so soft, ye shall hear.” Our hearts shall hear, and shall leap with joy as did Elisabeth. She says, “I tell you, there shall be a revelation of My nearness given to My dear ones before My second coming. Anticipate Me. Watch for Me. Thy heart shall listen, and thy heart shall hear. I am not far off. I am looking through the lattice. Ye shall see Me ye shall know ye shall rejoice.” [147]

[147] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 106.

Elizabeth is filled with the Holy Ghost at this time as well as her child. This was prophesied in Luk 1:15.

Luk 1:15, “For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb .”

Later Zacharias is filled with Holy Ghost.

Luk 1:67, “And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,”

Luk 1:41 is an excellent verse to support the truth that life begins at conception. We know that Mary has recently conceived the Christ child in her womb. She then comes to visit her cousin Elisabeth. Elisabeth sensed the presence of the Christ in Mary’s womb. This proves that He was a living being even when He was only days old in the womb.

Luk 1:45 Comments We find in Luk 1:45 that Elisabeth’s prophecy referred to Mary’s faith in the prophetic word of the angel Gabriel (Luk 1:26-38). In this passage Mary said to the angel, “Behold the handmaid of the Lord; be it unto me according to thy word.” (Luk 1:38) Because of Mary’s faith, there would be a performance of those prophetic words. In contrast, the angel Gabriel stuck Zacharias speechless because he doubted the prophetic word given to him.

When we receive a word from God either through His written Word or by a divinely spoken word, we must believe in that word if God is to use us in the fulfillment of that word. He can fulfill His word in many different ways. But if we want to be involved, we must cooperate with His Word.

Luk 1:46-56 The Testimony of Mary’s Prophecy Luk 1:46-56 gives the testimony of Mary’s prophecy regarding Jesus as the Saviour of the world.

Luk 1:47 Comments The fact that Mary, the mother of Jesus, called Him “Saviour” means that she herself was in need of the forgiveness of sins. This confession contradicts the Roman Catholic doctrine of the “Immaculate Mary, the Mother of God,” which states that Mary was without sin. [148]

[148] Henry A. Brann explains the Roman Catholic doctrine of Mary’s immaculate conception by saying, “it is the Catholic belief that the blessed Virgin was, by a special privilege, preserved immaculate, that is, free from the stain of original sin, from the first moment of her conception.” Henry A. Brann, The Triumphs and Glories of the Catholic Church (New York: Thomas Kelly, 1895), 169.

Luk 1:56 Comments One suggestion as to why Mary left after three months and returned home is because her morning sickness would have come to an end at this time and she would have felt well enough to travel. Otherwise, traveling with morning sickness would have been difficult. Mary also probably ministered to her elderly cousin Elisabeth during her third trimester of pregnancy up until the birth of John. The last three months are generally the most difficult time of pregnancy, particularly with Elisabeth’s great age.

Fuente: Everett’s Study Notes on the Holy Scriptures

The Annunciation to Mary.

Gabriel’s visit to Nazareth:

v. 26 And in the sixth month the Angel Gabriel was sent from God unto a city of Galilee, named Nazareth,

v. 27. to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary.

In the sixth month after the Lord had remembered Elisabeth to carry out a part of His design and prophecy for the sake of fallen mankind, He made preparations for a still more wonderful event, by commissioning the same messenger as in the previous case, Gabriel, to serve as the bearer of another message. Luke is very careful to make all statements which are necessary to make the situation clear. Though Mary and Joseph were both of the house of David, they did not live in the city of their fathers, but in Nazareth of Galilee, a small town in the mountains southwest of the Sea of Galilee. To a virgin by the name of Mary the angel was sent, not to a young married woman, as the critics of the virgin birth will have it. Mary was still a virgin, as she protests to the angel, v. 34. But she was engaged, or espoused, according to Jewish custom, to a man by the name of Joseph, who was also of the royal blood. The betrothal among the Jews, according to the command of God, was as binding as the consummated marriage. It was attended with many ceremonies and took place about a year before the wedding. Simple words, but fraught with most momentous meaning! As one commentator expresses it: “At length the moment is come which is to give a Son to a virgin, a Savior to the world, a pattern to mankind, a sacrifice to sinners, a temple to the Divinity, and a new principle to the world.”

Fuente: The Popular Commentary on the Bible by Kretzmann

Luk 1:26. In the sixth month Namely, of Elisabeth’s pregnancy. Galilee was the most northern part of Palestine. It was bounded on the north by Lebanon and Syria, on the west by Phoenicia, on the south by Samaria, and on the east, according to Josephus, by Jordan and the sea of Tiberias; yet from the gospel it appears, that a part of the country north of the sea, and eastward of Jordan, was reckoned Galilee. Galilee therefore comprehended the possessions of the tribes of Issachar, Zebulun, Naphtali, and Asher. It was divided into upper and lower Galilee, whereof the former was called Galilee of the Gentiles, (Mat 4:15.) because it bordered upon the Gentile nations, and was partly inhabited by them. Josephus tells us (Bel. L. 3. 100: 2.) that the whole country was exceeding populous and veryfruitful; that the number of its towns and villages was great; and that even in the lesser towns there were no less than fifteen thousand inhabitants.

Fuente: Commentary on the Holy Bible by Thomas Coke

Luk 1:26-27 . ] see Luk 1:24 .

] According to Matthew, Bethlehem was the dwelling-place of Joseph and Mary. See on Mat 2:23 , Remark, and Schleiermacher, L. J. p. 51 ff.

] applies not to Mary and Joseph (Chrysostom, Theophylact, Euthymius Zigabenus, Beza, Calovius, and others, including Wieseler in the Stud. u. Krit. 1845, p. 395), but merely to the latter, Luk 2:4 , Luk 3:23 ff. The descent of Mary from David cannot at all be proved in the N. T. See on Mat 1:17 , Remark 2. Comp. on Luk 1:36 ; Luk 2:4 f.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

B. Annunciation of the Birth of the Messiah. Luk 1:26-38

(The Gospel for the day of the Annunciation of Mary.)

26And in the sixth month17 the angel Gabriel was sent from God unto a city of Galilee,named Nazareth, 27To a virgin espoused [betrothed] to a man, whose name wasJoseph, of the house of David; and the virgins name was Mary. 28And the angel [he]18 came in unto [to] her, and said, Hail, thou that art highly favoured [thou highly favoured!],19 the Lord is [be] with thee: blessed art thou among women.20 29And when she saw him,21 she was troubled at his [the] saying, and cast in her mind what manner of salutation this should [might] be. 30And the angel said unto her, Fear not, Mary: for thou hast found favour with God. 31And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call His name JESUS. 32He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David: 33And He shall reign over the house of Jacob for ever; and of His kingdom there shall be no end.

34Then said Mary unto the angel, How shall this be, seeing I know not a man? 35And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing, which shall be born of thee,22 shall be called the Son of God. 36And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was [is] called barren. 37For with God nothing shall be impossible.38And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

EXEGETICAL AND CRITICAL

Luk 1:26. Nazareth.See remarks on Mat 2:23.

Luk 1:27. To a virgin.Joseph is the most prominent person in Matthews narrative of events preceding the birth of Christ, Mary in Lukes; an indication that in all probability she was, whether mediately or immediately, the source whence he derived the account of these facts. (Comp. Act 21:17.)

Of the house of David.These words, relating solely to Joseph, show that he was also of the blood-royal. That they by no means deny the descent of Mary from David, will appear hereafter.

Luk 1:28. And [the angel] came in unto her.Here is no mere apparition of an angel in a dream, as to Joseph; but a visit in open day, although, of course, in a quiet hour of retirement, as more befitting and satisfactory under the circumstances.The words, the angel, although wanting in the best manuscripts, is intended. The substitution of any human being is inadmissible.

Highly favored.It is apparent from Luk 1:30 that this is not spoken of the external beauty of Mary, but of the favor or grace she had found in Gods sight. The same epithet is bestowed upon all believers, Eph 1:6, orig.

[The greeting of the angel in Luk 1:28 is called the Angelic Salutation or Ave Maria, and forms the first part of the famous Roman Catholic prayer to the Virgin Mary:

Hail, Mary, full of grace, the Lord is with thee.

The second part of this prayer is taken from the address of Elisabeth to Mary, Luk 1:42 :

Blessed art thou among women, and blessed is the fruit of thy womb, Jesus.

To this was added, in the beginning of the sixteenth century (1508), a third part, which contains the objectionable invocation of the Virgin:

Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.

The concluding words, however, nunc et in hora mortis, are a still later addition of the Franciscans. Even the first two parts of the Ave Maria were not used as a standing form of prayer before the thirteenth century.P. S.]

Luk 1:29. She cast in her mind.A proof of her serenity and presence of mind at a critical hour. How different were Zachariah, and many before him!

Luk 1:32. Shall be called;i.e., not only shall be, but shall one day be publicly recognized as what He really is.

The Son of the Highest.This name seems here used by the angel, not in a metaphysical, but a theocratic sense. It points to the anointed King, so long foretold by the prophets, and to whom the words, 2Sa 7:14; Psa 2:7; Psa 89:28, so fully applied. Very deserving our consideration is the following observation of O. von Gerlach: It is worthy of remark, that the proper divinity of her son was not definitely revealed to Mary: otherwise, neither she nor Joseph could have been in a position to bring up the child; for the submission, which was a necessary condition of His humanity, would have been submission only in appearance. But this promise, while it by no means abolished the parental relationship, would yet direct the reverential attention of the parents toward the child. From the very beginning of our Lords incarnation, we see that the knowledge of His divinity was not to be communicated in an external and awe-inspiring manner, but to be gradually manifested by His humanity and His work of redemption.For Mary, who was so intimately acquainted with the Old Testament, this prophecy would contain the essence of the most remarkable Messianic promises: 2 Samuel 7; Isaiah 9; Micah 5, etc.

Luk 1:33. Over the house of Jacob.The announcement of His universal spiritual reign would have been, at this time, even more incomprehensible to Mary. It lies hidden, however, in the promise: Of His kingdom there shall be no end. We must not regard these words of the angel as an accommodation merely to the exclusively Jewish expectations then prevailing, concerning the kingdom of Messiah. Salvation is really of the Jews, and will one day return to Israel.

Luk 1:34. How shall this be? etc.A natural objection, and a question as much allowed by the angel, as that of Zachariah (Luk 1:18) was arbitrary and blamable. Comp. Num 31:17; Jdg 11:39; Mat 1:18.

Luk 1:35. The Holy Ghostthe power of the Highest.The parallel between these two expressions, exacts that the one should be interpreted by the other; and their mutual light teaches, that the Holy Spirit has verily a life-producing power, but by no means, that He is only power, without personality.

Shall come upon theeshall overshadow thee.Again two phrases reflecting light upon each other. Both point to the supernatural operation of the Holy Spirit, in bringing to pass that which ordinarily occurs only through conjugal intercourse. The word can no more be understood to denote a special divine protection (Kuinoel), than a cohabitation (Paulus, the rationalist).

Therefore also.His miraculous birth is here spoken of as the natural, but by no means the only reason, why He, who had no human father, should receive the name of the Son of God.

Luk 1:36. Thy cousin, or: kinswoman ( ).It does not quite appear what was the relationship between Mary and Elisabeth, the daughter of Aaron (Luk 1:5). This relationship, however, whatever it might be, proves nothing against Marys descent from David, as different tribes might be united by marriage. (Num 36:6 offers no difficulty, as it relates only to heiresses, whose family was in danger of becoming extinct.) There is, therefore, no reason to conclude that Mary, by reason of her relationship to Elisabeth, was of the tribe of Levi (as in the Testam. XII Patriarcharum, p. 542, and Schleiermachers Lukas, p. 26).

Luk 1:37. . With God nothing shall be impossible.Nothing, i.e., no word () of promise. A powerful support for Marys faith, who might infer from the mirabile the possibility of the miraculum. It is at the same time the last, and indeed the only sufficient, answer to the horror of the miraculous, which characterizes modern criticism.

Luk 1:38. Be it unto me.Not only the utterance of obedient submission, but also of patient, longing expectation. The heart of Mary is now filled with the Holy Spirit, who can also prepare her body to be the temple of the God-Man.

DOCTRINAL AND ETHICAL

1. Concerning the person of Mary, her youth, and legends of her after history, see Winer in voce Mary. The beauty of her character, as the handmaid of the Lord, and the chosen instrument of the Holy Spirit, strikes us at the first glimpse at her. (A. H. Niemeyer gives a short but beautiful description of her, in his Characteristik der Bibel, i. pp. 4042.)

2. Two views, which have obtained in the Christian world, concerning the person and character of Mary, are condemned by these early pages of Lukes Gospel. The first is that of the Roman and Greek Church, which transforms the handmaid of the Lord into the queen of heaven; the mother of Jesus into the mother of God; the redeemed sinner into the mediatrix and intercessor. The other is that of Rationalismus vulgaris, which deprives the humble bride of the carpenter of the chastity and purity which were her richest dowry, and necessarily rejects the miracle of the supernatural birth; there being no reason for concluding that Jesus was the son of Joseph. The first idea was chiefly supported by the apocryphal Gospels, which surrounded the head of her, upon whom the light of the divine favor had indeed richly fallen, by a halo of celestial glory. Its result was an almost heathen apotheosis of the virgin-mother, producing all the follies of an unlimited Mariolatry. The second notion was first conceived in the brain of the heathen Celsus, who derides the mother of Jesus, as the victim of seduction; while the Jewish version of this fable names one Panthera or Pandira as her seducer. To the shame of Christendom, we have seen this blasphemy revived, in various forms, in the eighteenth and nineteenth centuries (Bahrdt, and, in some degree, Paulus and others). Its own intrinsic beauty, truth, and sublimity commend the Gospel narrative, in opposition to both these products of a diseased imagination.

3. With respect to the descent of Mary from David, it is undeniable that the words, , Luk 1:27, refer exclusively to Joseph; yet they by no means assert, that our Lord did not descend from David on His mothers side. We shall soon see that Luke 3. presents us with the genealogy of Mary, as Matthew 1. does with that of Joseph. The angel, too, who announces to her that she shall conceive a son, through the power of the Holy Spirit, could not possibly have added: The Lord God shall give unto Him the throne of His father David, had not Mary herself been a daughter of David. Her song of praise, also, clearly shows what expectations she cherished for the house of David, and can only be fully understood, psychologically, when it is regarded as uttered by the daughter of a royal house, who, though that house was then in the depths of degradation, was yet looking forward to the elevation of the rightful dynasty, and the abasement of the foreign tyrant who then usurped the throne. The Magnificat (as Marys Psalm is called) is as unambiguous a proof of Marys royal descent as the genealogy, Luke 3.

4. The miraculous conception of our Lord, by the power of the Holy Spirit, is related by Luke, as a fact which cannot be doubted, and leaves no room for the hypothesis that we have here a myth or legend. It has often been said, but never proved, that the Jews of those days were expecting that Messiah would be born of a virgin, in some miraculous manner; but even then, it would not follow that the narrative was composed merely in obedience to the dictates of such an expectation. The analogy of certain heathen theogonies may perhaps prove the possibility of inventing such a narrative, in a polytheistic or pantheistic sense; but its reality, in a Christian and theistic sense, can by no means be thus accounted for. A comparison with the accounts in certain apocryphal Gospels on this point speaks more for, than against, the historical fidelity of Luke. Our Lord Himself, indeed, so far as we know, never spoke of this miracle; but His silence may be satisfactorily accounted for. His mothers honor, the nature of the circumstance, the enmity of the Jews, all forbade Him to bring to light a mystery, for the truth of which He had only His own or Marys word to offer. Nor need it astonish us, that His contemporaries speak of Him as the son of Joseph (Joh 1:45); nor that Mary, speaking of her husband to Jesus, then twelve years of age, should say, Thy father (Luk 2:48); nor, least of all, that His brothers should not believe in Him (Joh 7:5); for, from all in the domestic circle, except Mary and Joseph, the affair was concealed with profound secrecy. We have already seen that Matthew also speaks of a miraculous birth; while Mark passes over in silence the history of Christ previous to His entry upon His public ministry, although he presents the person of our Lord in so divine a light, as naturally to lead to the supposition of His heavenly origin. John is also silent on the subject, though, in his description of the children of God, as born , , , immediately before the words, , there seems contained a latent reminiscence of what he must have undoubtedly heard from Mary during his long and intimate intercourse with her. For if he says, that that which is born of the flesh is flesh, and that the , became flesh, we must, according to this Evangelist also, believe that this took place in some other way than through the . Nevertheless, though the conception by the power of the Holy Spirit may be deduced from his doctrine concerning the Logos, he certainly does not expressly declare it. Paul also contents himself with the general statement, that the Lord was born of a woman, and of the seed of David (Rom 1:4; Gal 4:4); and it seems clear that this miracle, though an indispensable element of gospel history, did not originally belong to the apostolic , which, according to Act 1:21, began with the baptism of John.

5. This does not, however, interfere with the fact, that the miraculous conception stands on a firm historical foundation, and is of great dogmatic importance. For the first assertion, they who deny it, a priori, as absolutely impossible, deserve no other answer than: [Mat 22:29]. Yet, far rather than say, with a modern theologian (Karl Hase), that birth of a virgin cannot be proved to be impossible, would we comfort ourselves with the words of the angel [to Mary, Luk 1:37]: . The laws of nature are not chains, wherewith the Supreme Lawgiver has bound Himself; but cords, which He holds in His own hand, and which He can lengthen or shorten as His good pleasure and wisdom dictate. And surely, in the present case, an end worthy of divine interference justified the deviation. When the Eternal Word was, in the fulness of the time, to take upon Him the form of a servant, the new member could only be introduced into the human series in an extraordinary manner. He, who was in the beginning with God, and who came of His own will to sojourn in this our world, could hardly enter it as one of ourselves would. He, who was the light and life of men, must surely see the light of day, not by carnal procreation, but by an immediate exercise of omnipotent power. Besides, how could He be free from every taint of original sin, and redeem us from the power of sin, if He had been born by the fleshly intercourse of sinful parents? The strong and healthy graft which was to bring new life into the diseased stock, must not originate from this stock, but be grafted into it from without. To deduce hence the need also of an immaculata conceptio, in the case of Mary, would be to lose sight of the fact, that we do not lay the chief stress upon the article natus e virgine M., but upon the preceding conceptus e Sp. S. From the moment of our Lords conception, the Holy Spirit certainly continued to influence and penetrate the mind and spirit of Mary, to suppress the power of sin, and to make her body His consecrated temple. If it be said (by Schleiermacher) that Christian consciousness is perfectly satisfied by accepting the fact, that God removed from the normal development of the Son of Man all the pernicious influences and consequences attending an ordinary human birth, the question here is not, What can the Christian consciousness of an individual bear? but, What saith the Scripture? We believe, on the authority of Luke, who took all pains and had the best means of reliable information (comp. Luk 1:1-4), that the power of the Holy Spirit overshadowed Mary in a mysterious manner. The moment of conception is simply hinted at by the words, Behold the handmaid of the Lord, and seems to coincide with the departure of the angel.23 Moreover, the true humanity of the Son of Man is by no means abolished, but rather explained by this miracle; for was Adam no real man, because he also, in a physical view, was a ? In short, the miraculous conception is a to those alone who will see in our Lord nothing more than His pure humanity, and who put the sinlessness of the perfect man Christ Jesus in the place of the real incarnation of God in Him. To us, who believe in the latter, His miraculous conception is the natural consequence of His superhuman dignity, the basis of His normal development, and a symbol of the , which must take place in every member of the kingdom of God. Compare J. J. van Oosterzee: Disputatio Theologica de Jesu e virgine Maria nato. Traj. ad Rh. 1840.

6. The conception of the Son of God, by the Holy Spirit, is the beginning of the intimate union between the and the , Joh 3:34. Thirty years later, the Spirit descended upon Him in a bodily shape; and after He was glorified, He sent the Spirit upon all that believed on Him. The same Spirit who formed the body of Christ, forms also the corpus Christi mysticum, the Church.

HOMILETICAL AND PRACTICAL

The calm, unostentatious entrance of the Divine into the world of man.God hath chosen the weak things of the world to confound the things which are mighty.The true veneration of Mary: 1. Exhibited; 2. justified; 3. carried out.The present worship of Mary [in the Roman and Greek Churches] judged before the tribunal of Gabriel: 1. Mary is called by him, highly favored; by her worshippers, the dispenser of favors; 2. by him, blessed among women; by them, raised above women; 3. by him, the handmaid of the Lord, a sinful daughter of Adam; by them, the Queen of angels [and saints]; 4. in his eyes, a sinful daughter of Adam [nowhere exempt in the Bible from the general depravity of Adams posterity]; now [according to the papal dogma proclaimed in 1854], conceived without sin (immaculate concepta).Mary a type of faith; in her just astonishment, natural fear, gentle boldness, quiet reflection, and unlimited obedience.The blessed among women: 1. Poor, yet rich; 2. troubled, yet meditative; 3. proud as a virgin, yet obedient as a wife; 4. first doubtful, then believing.The angelic appearances to Zachariah and Mary compared.Jesus a gracious gift: 1. To Mary; 2. to Israel; 3. to the world.The greatness of Jesus, and the greatness of John, compared (Luk 1:15; Luk 1:32): 1. Jesus greater than John in Himself; 2. a greater gift of God; 3. therefore worthy of our greater appreciation.The throne of David: 1. Raised up after deep abasement; 2. raised up amongst Israel; 3. raised up amongst us; 4. raised up to fall no more.The question: How shall this be? may be asked: 1. In a sense lawful for man, and reverential toward God; or 2. in a sense unlawful for man, and dishonoring God.The operation of the Holy Spirit in creation (Gen 1:2), and in redemption or the new creation (Luk 1:35), compared: 1. In both, a long and silent preparation; 2. in both, a life-giving and fructifying operation; 3. in both, a new world created.The support which those, who are highly favored, find from contemplating others also highly favored: This support perfectly lawful, often indispensable, always limited, and the highest, and often the only, support of faith, in a power to which nothing is impossible.With God nothing shall be impossible, an answer by which: 1. Unbelief is put to shame; 2. weak faith strengthened; 3. and faith excited to thankful adoration and unlimited obedience.Behold the handmaid of the Lord! 1. Her hidden conflict; 2. her complete victory; 3. her full reward; 4. her happy peace.The messenger of Heaven and the child of earth united, to perform the counsel and good pleasure of God.The greatest miracle in the worlds history, encompassed with the thickest veil of obscurity.

Starke:God knows where to find His children, however hidden they may be (2Ti 2:19).God is wont to bestow His favors in times of quiet and retirement, Isa. 30:50.All believers are the blessed of the Lord (Eph 1:3).The holier, the humbler.The troubles of holy minds always end in comfort.The members of Christs kingdom have in Him an everlasting King, an everlasting support, and an everlasting joy.Let even thy nearest and dearest forsake thee, so thou make sure the Lord Jesus be with thee, and abide in thee.

Heubner:Mary and Eve: their similarity and dissimilarity, their relation to the human race.Mary the happiest, but also the most sorely tried, of women.Christians born of the house of Jacob, according to the Spirit.Humility the best frame of mind for the reception of grace.Our birth is also a work of God.The miraculous birth of Jesus, a glorification of the whole human race.

Wallin:The angels salutation of Mary may be applied to Christians in all the holy seasons of life: baptism, confirmation, the time of chastening, the day of death.

Fr. Arndt:How does the time of regeneration begin in the world, and in the heart? By an announcement of the grace of God, which is: 1. Heard in humility; 2. received with patience and entire self-resignation.

Van Oosterzee [in sermons previously published]:Mary the handmaid of the Lord. This saying the inscription of the history of Mary, as maid, wife, and widow.Her character presents a rare combination of: 1. Genuine humility, with joyful faith; 2. of quiet resignation, with active zeal; 3. of faithful love, with unwavering heroism.That the Word was made flesh, is: 1. An undoubted fact; this proved by: (a) the life, (b) the words, (c) the works of the Lord; 2. an unfathomable miracle; (a) the unprecedented, (b) the intimate, (c) the voluntary, nature of the union of the Divine Word with flesh; 3. an ever-memorable benefit; for this incarnation is: (a) the glory, (b) the light, (c) the life of mankind. To conclude, the questions: Do you believe in the fact? adore the miracle? highly esteem the benefit?

Footnotes:

[17]Luk 1:26.In the sixth month, i.e., of the pregnancy of Elisabeth.

[18]Luk 1:28.The of the text. rec., though sustained by Codd. A., C., D., and the Latin Vulgate (angelus), is omitted by the Vatican and other uncial Codd. and thrown out by Tischendorf and Alford, but retained by Lachmann, and Tregelles who includes it in brackets. The Sinaitic MS. comes to its aid, and reads: (the text. rec. places before , so also Lachmann and Tregelles). It is easier to account for its insertion than for its omission.

[19]Luk 1:28.Highly favored, Begnadigte (Luther less literally: Holdselige), is the proper translation of the passive participle , and not full of grace, gratia plena, gnadenvolle, as the Latin Vulgate and the Romish versions render it in the service of Mariolatry. Alford: Though is not found in classical writers, the analogy of all verbs in – must rule it to mean, the passing of the action implied in the radical substantive [] on the object of the verbthe conferring of grace or favor upon. The word occurs besides here once in the N. T., viz., Eph 1:6 : , , which the Vulgate renders: in qua gratificavit nos, etc., the E. V.: wherein he hath made us accepted, lit.: has graced us.

[20]Luk 1:28.The words of the text. rec., , blessed thou among women, are generally regarded as a later insertion from Luk 1:42, and thrown out of the text by the recent critical editors. Tregelles retains the words, but in brackets. Cod. Sinait. likewise omits them. The original reading of the angelic salutation then is simply: Hail, highly favoured one, the Lord [be] with you! The reading here in connection with the proper translation of has some bearing upon the question of the worship of Mary.

[21]Luk 1:29.The word , when she saw him, for which the Vulgate reads cum audisset, is wanting in Codd. Sin., Vatican., and other ancient authorities, and thrown out of the text by Griesbach, Tischendorf, Alford, and Tregelles, while Lachmann retains it. The correct reading is: , and she was troubled at the saying. Meyer, and after him Alford, suppose that the original mistake was, passing from to (hence Cod. D. reads only the verb. simplex), which gave rise to the glosses, transpositions, and reinsertions of .

[22]Luk 1:35.Or: The Holy One that is born, ; Vulgate: quod nascetur (other Latin authorities: nascitrur) sanctum. The particularizing addition, , ex te, of thee, of the received text, is without sufficient authority and thrown out or put in brackets by the critical editors.P. S.]

[23][Older divines generally date the supernatural conception from the words of the angel, Luk 1:35, which were the medium of the mysterious operation of the Holy Spirit.P. S.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

(26) And in the sixth month the angel Gabriel was sent from God unto a city of Galilee named Nazareth, (27) To a virgin espoused to a man whose name was Joseph, of the house of David; and

the virgin’s name was Mary. (28)And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. (29) And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. (30) And the angel said unto her, Fear not Mary; for thou hast found favour with God. (31) And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. (32) He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: (33)And he shall reign over the house of Jacob forever; and of his kingdom there shall be no end. (34) Then said Mary unto the angel, How shall

this be, seeing I know not a man? (35) And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. (36) And, behold, thy cousin Elizabeth, she hath also conceived a son in her old age: and this is the sixth month with her who was called barren. (37) For with God nothing shall be impossible. (38) And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word: and the angel departed from her.

As the miraculous conception forms so grand and momentous a doctrine of our most holy faith, in the firm assurance of which is involved everything that is important in the Gospel; I persuade myself that I shall have the free indulgence of my Reader t o enter upon it very fully, and on true spiritual grounds to look into the whole relation of it, while looking up to God the Holy Ghost to be the teacher both of myself and Reader, in examining the several interesting particulars contained in it. Could it be supposed but for a moment, that the human nature of Christ had been produced in the ordinary way of generation among men, though it were admitted at the same time, that the mission of Christ as far exceeded all other Prophets, as the heavens are higher than the earth; still this were nothing. For then, after all, the dignity of Christ’s person would have been no greater than that of any other Prophet; and his communications from God would have been in no other way than theirs. The office indeed, might have been greater, and his communications from God greater, and his usefulness more extensive. But, as to nature and person, Christ would have been upon a level with all that went before. Whereas, between Christ and Moses, the greatest of all Prophets under the Old Testament; and Christ, and John the Baptist, declared to be the greatest of all born among women, under the New; the former is said to be but as a servant to Christ, the Son, in the house of God: and the latter declares himself not worthy to unloose the latchet of the shoes of Christ. See Heb 3:1-6 ; Joh 1:15-34 . Reader, ponder over these things by the way. See Commentary on Mat 3:1-4 . Poor: Mat 3:4

I have, in my Poor Man’s Commentary, on the first chapter of Matthew, ver. 18. stated, somewhat largely, my views, according to scripture testimony, on the miraculous conception. But, as the subject is infinitely important, and the Church of God cannot be too clearly, nor fully established, in the most perfect conviction of this fundamental truth of our most holy faith; I would very earnestly beg the Reader’s indulgence, taking advantage, from the long contents concerning it, in this chapter, to consider it yet a little more particularly. And I am free to confess, that an anxiety, for the rising generation in this kingdom, on the momentous doctrines of the Gospel, prompt me the more earnestly to this service. Never, in my view, was there a day since the Reformation, when the only principles, which make the glorious Gospel of the ever blessed God truly blessed, were in equal danger to be frittered away, by the carelessness of some, and the artfulness of others, who affect to call themselves rational Christians. I humbly beg to bear my testimony to the truth, as it is in Jesus, to this fundamental article of the real Christian’s creed, in the evidences of the miraculous conception. And when I have stated in order, the scriptural account of this momentous doctrine, I shall leave the whole to the Reader’s own mind, that he may compare spiritual things with spiritual: and that, under the teaching of God the Holy Ghost, his faith may be found, not to rest in the wisdom of man, but in the power of God.

And first: I beg him to observe with me, that with the Promise, which came in with the Fall; it was said, the seed of the Woman should bruise the Serpent’s head. And in conformity to this, when, in the after age of the Church, the Lord entered into covenant with Abraham; the tenor of this covenant was conveyed in terms agreeably to this promise; that in his seed should all families of the earth be blessed. Gen 12:3 . Now, saith the Holy Ghost by Paul, when explaining both those Scriptures, and shewing their connection; now to Abraham, and his seed were the promises made: he saith not, and to seeds, as of many, but as of One, and to thy seed which is Christ. Gal 3:16 . Words, as plain these, as language can furnish, in proof that the human nature, which the Son of God should take into union with him, thereby forming one Person, even Christ, should be the seed of the woman. Peter, in his sermon, on the day of Pentecost, quotes a passage from one of the prophetical Psalms of David, in confirmation. He first shews that David king of Israel could not possibly mean himself; and then saith, that David being a prophet, knew that God had sworn with an oath to him, that of the fruit of his body according to the flesh, he would raise up Christ to sit upon his throne. Act 2:30 . compared with Psa 132:11 . and Luk 1:31-32 . And these scriptures most plainly shew, that Christ, after the flesh, should be of the seed of the woman.

The next point to be attended to, in forming suitable and becoming apprehensions of this great mystery, is, to examine into what the holy scriptures taught, concerning the Incarnation of the Son of God. And here we discover the Prophets, commissioned by the Holy Ghost, informing the Church, that the event should be altogether new, and mysterious; such as never had taken place in the annals of the world. One of them cried aloud to the Church, saying: that the Lord himself would give them a sign. Behold, (said he,) a virgin shall conceive, and bear a Son, and shall call his name Immanuel. Which (saith an Evangelist in after days, under the same authority) being interpreted, is God with us. Compare Isa 7:14 . with Mat 1:23 . Another Prophet, in allusion to the same blessed promise, declared, that the Lord hath created a new thing in the earth; A woman shall compass a man. Jer 31:22 . And the Lord Jesus himself by the spirit of prophecy, confirms them both, in what he had long before delivered to the Church; when in that precious Psalm, which principally means himself, he had said; For thou hast possessed my reins: thou hast covered me in my mother’s womb. I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works, and that my soul knoweth right well. My substance was not hid from thee, when I was made in secret, and curiously wrought, in the lowest parts of the earth. Psa 139:13-15 . Fearfully and wonderfully made indeed, when considered with an eye to Christ, by the sovereign agency of God, in the womb of the Virgin; here called, in prophetical language, the lowest parts of the earth. But the terms are by no means applicable to the universal generation of mankind. Great as the Lord’s power is, in all his works of creation; yet the stated order of the Lord, in those acts of his appointment, do away the expressions of fear and wonder. Now, these scriptures taught the Church to expect the birth of Him, whom they refer to, as coming out of the ordinary course of nature; and in a way, such as the Incarnation of the Son of God, by the miraculous conception only, can explain.

From hence we go on to what the Evangelist hath recorded in this chapter. An angel is sent to the virgin Mary, to announce the wonderful event. His salutation implied somewhat of infinite moment. H ail thou that art highly favored! Highly favored indeed! And not simply, in the grace imparted to her, of God’s everlasting love; personally considered in redeeming mercy, as distinguished in calling her, with an holy calling, from the Adam state of nature, in which she was born; for this blessing she had in common with all the children of God; but highly favored, in this singular instance of grace, which never could be enjoyed by any other; in being chosen, as the woman, whose seed should bruise the serpent’s head. Concerning the chastity of Mary, in respect to her virgin state, none but unblushing infidels could for a moment question. For unless it could be supposed, that God the Holy Ghost, for more than seven hundred years before the event was to take place, should have caused such a prophecy to be made, as that of the conception of a virgin; and then, be regardless of the accomplishment: unless this could be supposed, which is impossible, we cannot but suppose, that the Lord watched over his own promise, and made all due arrangement, that it should come to pass.

Assuming this point also granted, and still prosecuting the mysterious subject, we next have to consider another branch, requiring explanation. The Virgin Mary, though in herself in perfect chastity, yet certainly derived from the Adam-nature, in which she was born, taints of the same corruption from that race of fallen man, of whom it is said, by the testimony of the Holy Ghost himself, there is none holy, no not one. It therefore becomes necessary to enquire, how He, who was conceived in the Virgin’s womb, by the miraculous power of God, was preserved free from that contagion; so as to be, as he is blessedly described, holy, harmless, undefiled, separate from sinners, and made higher than the heavens? Heb 7:26 . This question becomes exceedingly momentous. And blessed be God we have, in scripture, the most satisfying answer to it.

The word of God teacheth, that all the persons of the Godhead were engaged in the formation of the human nature of Christ. Concerning God the Father, it was said by Christ, under the spirit of prophecy, ages before his incarnation: A body hast thou prepared me. Compare Psa 40:6 . with Heb 10:5 . And that God the Son had a hand in it is evident, for the Holy Ghost by Paul saith; that He took not on him the nature of angels, but the seed of Abraham. And again, He took of flesh and blood. Heb 2:16Heb 2:16 . And in this Chapter we have the wonderful relation of the part which God the Holy Ghost had in the work, in his overshadowing power.

When the Reader hath duly pondered these sublime considerations, I would beg of him to be very attentive to what the Evangelist hath recorded in this Chapter. The angel answered the modest enquiry of Mary, how the thing he spoke of should be; by saying, The Holy Ghost shall come upon thee: and the power of the Highest shall overshadow thee. By which we plainly learn, that this overshadowing power became the sole act of generation. And this is in exact correspondence to what was said by the angel to Joseph. For that (said he) which is conceived in her, is of the Holy Ghost. Mat 1:20 . Here then, the whole is explained. The act of conception from the Holy Ghost must be holy; because it is solely from, and wrought by, the Lord himself, who is holy. Had there been the intervention of an human father, no doubt, that in this case, defilement must have followed; for it is by this corruption is derived in all generations, from father to son. But in this instance, God the Holy Ghost is the agent; and therefore, as the angel said, that holy thing which shall be born of thee, shall be called the Son of God. This then was the tabernacle which God pitched, and not man. Heb 8:2 . This the stone cut out without hands: that is, without human hands. Dan 2:45 .

And I beg the Reader to observe with me, yet further, in confirmation of this most blessed, and wonderful truth; how the Holy Ghost hath been pleased to word the mysterious subject. A virgin shall conceive. Yes! But not by man! She shall bring forth a son. Yes! But not by human begetting. The Holy Ghost shall overshadow her. Therefore, (that is, his Almighty agency being the sole cause) that holy Thing (not that holy person, for then there would have been two persons in one Christ; but that holy thing) shall be called the Son of God. Oh! how precious is this discovery! And further: When God sends forth his Son, he is said to be made of a woman; not begotten, but made: and which, though made of the substance of the seed of the woman; yet being made by the Holy Ghost, cannot but be holy. So that as nothing is derived by generation, from the impurity of our nature, the sole agency being of God; that holy thing is in nature holy, and of consequence the Son of God.

Now Reader, pause over the wonderful subject! Put the whole together in one collected point of view. Behold, how very full and clear the several terms made use of, in representing this great truth, are; that the Church might have all suitable, and becoming apprehensions (as far as our capacities at present are capable in apprehending) of so great a mystery. Call to mind the vast preparations made for this one purpose: the union of God and man in one person, through a long succession of generations, from the fall of man to the coming of Christ. Yea, before the earth was formed, or Jehovah, in his threefold character of person, went forth in acts of creation. Then Christ was set up, as the head of his body the Church, from everlasting. Pro 8:22-23 . And from the first promise in the Bible, concerning the seed of the woman, until we behold it fulfilled in the uncreated word being made flesh, and dwelling among us; we trace the whole scope of scripture, pointing and directing, like so many rays of light, converging to this one centre. Had the human nature of Christ been formed out of nothing, or from the dust of the earth, as Adam was; where would have been his relationship to his people? Or, had the human nature of Christ been taken from any part of man, as Eve was, from the rib of Adam; this would have been a relationship no doubt, but nothing more mysterious than the former instance. But, to form the Human Nature of Christ from the seed of the woman, by conception, without man, and wholly by the power of God; this was a sign indeed, from God: this was a new thing in the earth; and a mystery, surpassing all human foresight and contrivance. Well might the Apostle, in the contemplation, exclaim: Great is the mystery of godliness: God was manifest in the flesh. 1Ti 3:16 . Largely as I have trespassed, I must not dismiss the vast subject before that I have first called the Reader to remark with me, and to remark it in terms suited to its infinite importance, the very blessed doctrine connected with it, of the atonement. For, the miraculous conception, once confirmed, brings up after it, the evident intention from it, of Christ’s sacrifice. The Son of God becoming incarnate, implied the design, of making his soul an offering for sin. This one act preached more fully than ten thousand sacrifices on Jewish altars; that without shedding of blood, there was no remission. Surely, all the branches of revelation, concerning God, might have been accomplished, (as far as revelation was necessary,) without such an event as the miraculous conception. But if Christ, and Christ only, can do away sin, by the sacrifice of himself, a body must be given him. Psa 40:6-8 . Blessedly doth God the Holy Ghost bear testimony to this, by his servant the Apostle: In all things (said he) it behoved him to be made like unto his brethren, that he might be a merciful, and faithful High Priest, in things pertaining to God, to make reconciliation, for the sins of the people. Heb 2:17 . See the Commentary there. Poor: Heb 2:16

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

26 And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,

Ver. 26. Unto a city of Galilee ] God and his angels can find out his hidden ones, Psa 83:3 , in what corner of the country soever.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

26 38. ] ANNOUNCEMENT BY THE SAME ANGEL OF THE BIRTH OF CHRIST.

Fuente: Henry Alford’s Greek Testament

26. ] referring to the in Luk 1:24 .

] In this particular the information of our Evangelist appears to be fuller than that of Matthew, who seems not to be aware of any residence at Nazareth previous to the birth of our Lord: but see note on Mat 2:22 .

Fuente: Henry Alford’s Greek Testament

Luk 1:26-38 . The announcement to Mary .

Fuente: The Expositors Greek Testament by Robertson

Luk 1:26 . : the original home of Joseph and Mary, not merely the adopted home as we might infer from Mat 2:23 .

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Luk 1:26-38

26Now in the sixth month the angel Gabriel was sent from God to a city in Galilee called Nazareth, 27to a virgin engaged to a man whose name was Joseph, of the descendants of David; and the virgin’s name was Mary. 28And coming in, he said to her, “Greetings, favored one! The Lord is with you.” 29But she was very perplexed at this statement, and kept pondering what kind of salutation this was. 30The angel said to her, “Do not be afraid, Mary; for you have found favor with God. 31″And behold, you will conceive in your womb and bear a son, and you shall name Him Jesus. 32He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; 33and He will reign over the house of Jacob forever, and His kingdom will have no end.” 34Mary said to the angel, “How can this be, since I am a virgin?” 35The angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God. 36And behold, even your relative Elizabeth has also conceived a son in her old age; and she who was called barren is now in her sixth month. 37For nothing will be impossible with God.” 38And Mary said, “Behold, the bondslave of the Lord; may it be done to me according to your word.” And the angel departed from her.

Luk 1:26 “sixth month” This refers to Elizabeth’s pregnancy (cf. Luk 1:36).

“Gabriel” See note at Luk 1:19.

“a city in Galilee called Nazareth” Galilee was known as a Gentile area although many Jews lived there (apparently a small, new community from the royal tribe of Judah lived in Nazareth). Nazareth is never mentioned in the OT or Talmud or by Flavius Josephus. The name Nazareth itself may be related to the Messianic title “Branch” (nezer, cf. Isa 11:1; Mat 2:23). See SPECIAL TOPIC: JESUS THE NAZARENE at Luk 4:34. People from this area were generally looked down upon by Judean Jews. This is related to the prophecy of Isa 9:1.

Luk 1:27 “a virgin” The Greek word from the Septuagint pathenon is not ambiguous as the Hebrew Almah (BDB 761 II) is in Isa 7:4. It specifically means virgin. Matthew and Luke assert that Jesus had no human father (cf. Luk 1:34), that He was the ultimate fulfillment of Isa 7:14 and Gen 3:15! This child is of God, not of man (i.e., Immanuel). It is surprising that Luke’s source does not mention Isa 7:14.

Outside of the birth accounts of Matthew and Luke the virgin birth is not specifically mentioned in the NT. It does not appear in any of the sermons of Acts or the later Epistles. This is not because it is not true, but because it might be misunderstood by a polytheistic Greek/Roman culture, which believed that the gods at Olympus regularly took human women and produced offspring. The uniqueness of the biblical account would be lost in this cultural context.

At this point I wold like to use my comments from Isa 7:14 (see www.freebiblecommentary.org ).

“virgin” The Hebrew term here is almah (BDB 761). This term is used for a young woman of marriageable age (cf. Gen 43:24; Exo 2:8; Pro 30:19). It designates a woman who is sexually mature. There is another Hebrew term for virgin, bethulah (BDB 143), which is used by Isaiah in Isa 23:4; Isa 23:12; Isa 37:22; Isa 47:1; Isa 62:5. The Septuagint translates this verse with the Greek term “virgin.” These terms are semantically overlapping and all of the young girls in Israeli culture were considered to be virgins. However, I do not believe in two virgin births, but one. There was a normal conception in Ahaz’s day as a sign and a (“the,” MT) virgin conception in Jesus’ day (cf. Mat 1:18-23; Luk 1:26-38). This is a multi-fulfillment prophecy!

I think the reason that the NT does not emphasize this more (only appears in the two birth narratives [i.e., Mat 1:23; Luk 1:31; Luk 1:34] and never in a sermon in Acts or an Epistle by any Apostle) is because of the possible misunderstanding of Greco-Roman religion where the cohabitation of gods and humans, resulting in offspring, was common.

To try to base a doctrine of sin as transmitted through male sperm and, therefore, show the reason for a virgin birth is, in my opinion, folly! In reality it is similar to the barren wives of the Patriarchs having children only at God’s instigation. God is in control of the Messiah! An even greater truth is revealed in the NT where the Messiah is presented clearly as incarnated Deity (i.e., Joh 1:1; Joh 5:18; Joh 10:33; Joh 14:9-11; Php 2:6)! Thus the need for a virgin birth!

“engaged” This is a perfect passive participle. In Jewish culture of the first century, this was legally binding. Only divorce or death could break this arrangement. Girls became marriageable at 12 years of age (bat mitzvah) with a one year betrothal period (Ketubot 4.4-5). For OT background see Deu 22:23-27.

“Joseph, of the descendants of David” Whether Joseph (BDB 415, meaning “may YHWH add”) and Mary both were of Davidic descent or just Joseph is uncertain (cf. Luk 2:5). The issue is significant because of the promises and prophecies of 2Sa 7:12-16; Psa 89:19 ff). The obvious differences between the genealogies of Matthew and Luke are probably due to different lineages. Many commentators assume that Luke records the royal genealogy of Mary (Jesus’ actual lineage), while Matthew records Joseph’s royal lineage (Jesus’ Jewish legal lineage). However, this is only speculation.

“name was Mary” In Hebrew this is the name Mara (i.e., “bitter” [BDB 600] of Rth 1:20). In the Septuagint it is Mariam (BDB 599). Luke (like all the Synoptic Gospels) spells the name Maria (cf. Luk 1:27).

Luk 1:28

NASB, REB,

NIV, NET”Greetings”

NRSV, NJB”rejoice”

TEV”peace”

This is a form of the normal term for “greeting” (chairein, cf. Act 15:23; Jas 1:1) in the Greco-Roman world of the first century. Its grammatical form is present active imperative. Its basic meaning is “be full of joy” or “continue to rejoice.” It may reflect the Messianic passage of Zec 9:9.

There is the added possibility that this phrase was used in the Septuagint in contexts where

1. the phrase “do not be afraid” is used

2. God’s people are told to rejoice because God is about to deliver them

a. Lam 4:21-22

b. Zep 3:14-20

c. Joe 2:21-27

d. Zec 9:9

The angel’s first words are a sound play on chaire and kecharitmen (a perfect passive participle), which is “be glad, favored one.” These words have different etymological roots, but they sound alike.

“favored one” The Vulgate has “Hail, Mary, full of grace.” This is a good translation if we see that Mary is the recipient of God’s grace, not the giver of grace (NJB, “you who enjoy God’s favor!”). There is only one mediator, Jesus (cf. 1Ti 2:5). However, this was a great and unique honor for a young, peasant woman (cf. Luk 1:48). This greeting shocked her (cf. Luk 1:29).

“you” There are several ancient Greek uncial manuscripts (MSS A, C, D) which add the phrase “blessed are you among women.” This illustrates one of the recurrent tendencies of copyists (i.e., scribes) to harmonize phrasing (see Luk 1:42). The UBS4 critical apparatus gives the absence of the phrase (MSS , B, L, W) in Luk 1:28 an “A” rating (certain).

Luk 1:30 “‘Do not be afraid'” This is a present imperative with the negative particle negated, which usually means to stop an act in process. This is a common angelic message to humans (see note at Luk 1:13).

“you have found favor with God” This seems to be an OT idiom for God’s special activity in someone’s life (cf. Gen 6:8; Gen 18:3; Gen 19:19; Gen 30:27; Exo 33:12; Exo 33:17; Act 7:46). God chooses to use imperfect, but available, humans who choose to trust Him to accomplish His purposes in this world.

Luk 1:31 “you will conceive in your womb” Mary could have been stoned for pregnancy outside of marriage (cf. Deu 22:24-25).

A virgin-born child fulfills the prophecy and promise of Gen 3:15 (cf. Gal 4:4). Until this point in progressive relation, neither Isa 7:14 nor Gen 3:15 made sense. But now Joh 1:1-14; Rom 1:3; Rom 8:3; Php 2:6-11 make perfect sense. God became incarnate to deal with human sin.

In Jesus, God’s justice,( “the soul that sins it will surely die”) and God’s grace (“For God so loved the world He gave His only begotten Son”) meet in a redemptive, loving, sacrificial climax (cf. Isa 52:13 to Isa 53:12; Mar 10:45; 2Co 5:21)!

“you shall name Him Jesus” Jesus is the Aramaic equivalent of the Hebrew “Joshua” (BDB 221). Both are a compound of “YHWH” and “salvation.” In the Matthew parallel (Mat 1:21) the name is explained by the angel.

Luk 1:32-33 These two verses describe who this male child is and what he will do.

1. He will be great (cf. Mic 5:4).

2. He will be called the Son of the Most High (cf. 2Sa 7:14; Psa 2:7).

3. The Lord God will give Him the throne of His father David (cf. 2Sa 7:12; Psa 132:11; Mic 5:2)

4. He will reign over the house of Jacob (cf. Mic 5:3-4)

5. His kingdom will have no end (cf. Dan 2:44; Dan 7:14; Dan 7:18; Dan 7:27).

These phrases must have shocked Mary because

1. The Jews were not expecting an incarnation, but an empowering (like the Judges).

2. Her child will be the promised Messiah (cf. Isa 9:7)

3. His kingdom would be universal and eternal (cf. 2Sa 7:13; 2Sa 7:16; Isa 9:7; Dan 2:44; Dan 7:14; Dan 7:18; Dan 7:27; Mic 5:4).

Luk 1:32 “the Son of the Most High” In the OT the King is called a “son” (cf. 2Sa 7:14; Psa 2:7). For a note on “Most High” see Luk 1:76.

SPECIAL TOPIC: THE SON OF GOD

“the Lord God will give Him the throne of His father David” That Jesus is a descendant of David is a major Messianic affirmation (cf. 2 Samuel 7; Psa 89:3-4; Psa 132:11; Isa 9:6-7; Isa 11:1; Jer 23:5; Jer 33:15-18; Mic 5:2); it is a recurrent theme of the Gospels (both Matthew’s and Luke’s genealogies, cf. Luk 1:32; Luk 1:69; Luk 2:4; Luk 3:31; Act 2:29-31; Act 13:23; Mat 15:22; Mat 20:3; Mat 21:9; Mat 21:15; Joh 7:42); Paul’s Epistles (cf. Rom 1:3; 2Ti 2:8); and the book of the Revelation (cf. Luk 3:7; Luk 22:16).

Luk 1:33 “He will reign. . .forever, and His kingdom will have no end” This obviously is not a reference to a millennial reign (cf. Rev 20:1-6, as a matter of fact, Jesus never refers or alludes to a limited Messianic reign), but an eternal kingdom (cf. Psa 45:7; Psa 93:2; Isa 9:6-7; Dan 7:14; Dan 7:18; and implied in Mic 5:2-5 a). For “kingdom” see Special Topic at Luk 4:21.

SPECIAL TOPIC: FOREVER (GREEK IDIOM)

Luk 1:34

NASB, NRSV,

TEV”Since I am a virgin”

NKJV”since I do not know a man”

NJB”since I have no knowledge of a man”

The word “know” in Hebrew implies an intimate, personal relationship (cf. Jer 1:5), even a sexual union (cf. Gen 4:1; 1Sa 1:19). This same idiom is used in the same sense in the Septuagint (cf. Jdg 11:39; Jdg 21:12).

Luk 1:35 “overshadow you” This was not a sexual experience for God or Mary. The Spirit does not have a physical, human body. There is a parallel relationship between “The Holy Spirit will come upon you” and “the power of the Most High will overshadow you.” In this context it is not the person of the Spirit that is emphasized, but that OT concept of Him as the power of God that goes forth to do God’s bidding (cf. Gen 1:2). As the power of God came upon Mary (eperchomai) to accomplish His purposes, so too did it come upon the early church (cf. Act 1:8).

We must be careful not to involve Greek polytheistic ideas in these virgin-birth texts. See note at Luk 1:27. This may be the very reason that this truth does not appear in the sermons of Acts or in the NT Epistles.

“Overshadow” (episkiaz) seems to be related to the OT Shekinah cloud of the Wilderness Wanderings which symbolized God’s presence (cf. Septuagint of Exo 40:35). The same Greek term is used of God’s presence overshadowing the inner circle of Apostles on the Mount of Transfiguration (cf. Mat 17:5; Mar 7:9; Luk 9:34). It showed His personal presence and power.

NASB, TEV”the holy Child”

NKJV”that Holy One who is to be born”

NRSV”the child to be born will be holy”

NJB”the child will be holy”

It is obvious from these English translations there is a problem in the Greek text. Literally the phrase is “wherefore also the thing being born holy.” To the participle “being born” (present passive) some ancient Greek manuscripts add “out of (or “from”) you” (i.e., Mary, cf. MS C*). There have been several possible explanations.

1. The two previous clauses have “you.”

2. The addition follows the Matthew parallel (cf. Mat 1:20).

3. This is one of several purposeful theological additions by scribes to deter ancient Christological heresies (cf. Bart D. Ehrman, The Orthodox Corruption of Scripture, p. 139).

This is used in the sense of “sinless” (cf. Act 3:14; Act 7:12; Act 22:14), but also “given to accomplish God’s tasks” (cf. Act 4:27).

Holiness is a family characteristic of God (“holy child” is parallel to “Son of God”). See Special Topic below.

SPECIAL TOPIC: HOLY

“the Son of God” See Special Topic: The Son of God at Luk 1:32.

Luk 1:37 “For nothing will be impossible with God” This statement refers to Luk 1:36, but also to Gabriel’s message to Mary (Luk 1:26-35). Elizabeth’s pregnancy was a way of confirming God’s supernatural actions in human conception (cf. LXX of Gen 18:14). This phrase is an OT idiom of God’s power accomplishing His purposes (cf. Job 42:2; Jer 32:17; Zec 8:6). It may be an allusion to Gen 18:14, which deals specifically with the birth of Isaac (another supernatural, but not virgin, birth). It also occurs in a similar affirmation in Mar 10:27 and Luk 18:27.

Luk 1:38 “the bondslave of the Lord” The term “Lord” (kurios which reflects adon) obviously refers to YHWH here, but in Luk 1:43 Elizabeth uses the term for Jesus. See fuller note at Luk 1:43 and Special Topic at Luk 1:68.

“may it be done to me according to your word” This is an aorist middle (deponent) optative, which is a prayer or expressed desire. What great faith this young girl displayed! She is not sinless, but has great faith (cf. Luk 1:45). This verse shows the theological balance between God’s sovereignty and His covenant mandate (i.e., “if. . .then”) of human response. God planned and initiated; Mary cooperated!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

the sixth month. After the vision of Zachariah.

This (Compare Luk 1:36) is the passage which gives John’s age as six months older than the Lord’s. See App-179.

from. Greek. hupo. App-104.

unto. Greek. eis. App-104. Galilee. One of the four Roman divisions of Palestine, comprising Zebulun, Naphtali, and Asher. Compare Mat 4:13.

Nazareth. Now enNazirah.

Aram. See App-94. See on Mat 2:23.

Fuente: Companion Bible Notes, Appendices and Graphics

26-38.] ANNOUNCEMENT BY THE SAME ANGEL OF THE BIRTH OF CHRIST.

Fuente: The Greek Testament

Luk 1:26-27. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgins name was Mary.

It was by the temptation of an evil angel that man fell, and Paradise was lost, it was, therefore, most appropriate that good angels should be sent to announce the coming of the Restorer, through whom Paradise is regained: Gabriel was sent from God unto a city of Galilee, named Nazareth. Christs coming to earth must be announced in the lowliest of cities, and he must be born in the small Judaean town of Bethlehem; but it was also decreed that he must die at Jerusalem, in the metropolitan city. Mark the simplicity, and yet the sublimity, of the arrangement by which the meek and lowly Saviour was to be born in our nature. The angel Gabriel was sent from God to a virgin, whose name was Mary.

Luk 1:28-29. And the angel came in unto her, and said, Hail, thou that art highly favored, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.

The best of news may sometimes cause the greatest perturbation of mind and heart. If you feel troubled when you receive a message from God do not be astonished, as though some strange thing had happened unto you. See how Mary, who was told that she was to receive the greatest honour and favor possible to a mortal being, was troubled by the angels speech, perplexed by his extraordinary salutation.

Luk 1:30. And the angel said unto her, Fear not, Mary: for thou hast found favor with God.

If we have found favor with God, there is no cause for us to fear. If God is gracious to us, we are raised above all reason for alarm. Some court the fickle favor of men; but, even if they gain it, they may well fear that they may shortly lose it, but the angel said, Fear not, Mary; for thou hast found favor with God; and having found that favor, she would never lose it.

Luk 1:31-32. And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great,

How true is that prophecy; He shall be great. Christ is the greatest of all great ones. How great he is in our esteem! The tongues of men and of angels could not tell all his greatness. He shall be great,

Luk 1:32-37. And shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. And, behold, thy cousin Elizabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren. For with God nothing shall be impossible.

It seemed meet that the gospel dispensation should thus begin with two great wonders. The age of wonders has opened upon us now that the day of grace has dawned. Now shall the barren woman keep house, and be the joyful mother of children, according to the ancient prophecy.

Luk 1:38. And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word.

Oh, that we all had such a spirit of submission as she had, that we might be willing to place ourselves absolutely at Gods disposal, for him to do with us as he pleased!

Luk 1:38. And the angel of the Lord departed from her.

His mission was accomplished, so he might go back to the glory from which he had come at Gods command.

Luk 1:39-43. And Mary arose in those days, and went into the hill country with haste, into a city of Judah; and entered into the house of Zacharias, and saluted Elizabeth. And it came to pass, that, when Elizabeth heard the salutation of Mary, the babe leaped in her womb, and Elizabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me?

The most gracious people are always the most humble people. This question of Elizabeth, Whence is this to me? has been one that we have often put concerning ourselves. She was the older woman of the two, but she felt herself highly honoured by this visit from her younger relative, whom the Lord had so wondrously favored. It is well when Christian people have a high regard for one another, and think less of themselves than they do of others whom God has especially favored. It is one of the traits in the character of Gods true people, that they have this mind in them; while they who think themselves great prove that they are not the Lords. If you think much of yourself, he thinks little of you.

Luk 1:44-45. For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed:

Not only Mary, who believed the angels message, and was therefore blessed; but every one of us, who believes in God, may share in this benediction.

Luk 1:45-46. For there shall be a performance of those things which were told her from the Lord. And Mary said,

This humble Jewish maiden was a woman of great natural ability. This song of hers is worthy to be sung throughout all ages. It is true that it is mainly taken from the song of Hannah, and other songs of devout persons in former ages; but this shows how Mary had studied the Word of God, and laid it up in her heart. The best preparation that you young people can have for the highest honour and service in your future life is to bathe frequently in the Word of God, and to perfume your whole life by a familiar and accurate acquaintance with Scripture truth. Nothing else can make you so pure, or so prepared for all service which God may yet have for you to perform.

Luk 1:46. My soul doth magnify the Lord,

That is a good beginning. Mary does not magnify herself in her Magnificat, she has nothing to say concerning her own dignity, though she was of a noble lineage; but she sang, My soul doth magnify the Lord,

Luk 1:47. And my spirit hath rejoiced in God my Saviour.

She needed a Saviour as much as we do, for she was a sinner like ourselves; and though she was blessed among women, she here indicates that she owed all that blessedness to the grace of God, who had become a Saviour to her, as well as to us.

Luk 1:48. For he hath regarded the low estate of his handmaiden:

The family from which Mary sprang had become poor, and she dwelt in lowliness at Nazareth.

Luk 1:48-49. For, behold, from henceforth all generations shall call me blessed. For he that is mighty hath done to me great things; and holy is his name.

She was indeed a blessed woman to have such holy thoughts, such reverence for God, such a true idea of his might and majesty, and of the marvellous favor which he had shown to her.

Luk 1:50. And his mercy is on them that fear him from generation to generation.

Remember this, it was not mercy to Mary only; it was mercy to us, and mercy to all, who truly trust the Saviour in whom she trusted.

Luk 1:51. He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.

Sometimes, we read of Gods finger, That refers to a part of his great power. At other times, we read of his hand. That is a more brilliant display of his power. But here, as elsewhere, we read of his arm. This is the majesty of his omnipotence. Pharaohs magicians told the king that it was the finger of God that wrought the plagues of Egypt, but it was with his outstretched arm that he divided the Red Sea, and overthrew Pharaoh and his hosts: Mary felt that, in the work of salvation we see Gods arm; not merely his finger, or his hand.

Luk 1:52. He hath put down the mighty from their seats, and exalted them of low degree.

This is what God is constantly doing, casting down the high and mighty ones, and lifting up the meek and lowly.

Luk 1:53. He hath filled the hungry with good things; and the rich he hath sent empty away.

They who are self-satisfied shall sooner or later be cast out; but those who look to God alone, and are hungry after him, shall be satisfied with his favor.

Luk 1:54-56. He hath holpen his servant Israel, in remembrance of his mercy: As he spake to our fathers, to Abraham, and to his seed for ever. And Mary abode with her about three months and returned to her own house.

Fuente: Spurgeon’s Verse Expositions of the Bible

Luk 1:26-38

2. THE ANNUNCIATION TO MARY

Luk 1:26-38

26, 27 Now in the sixth month the angel Gabriel-In this verse we learn the comparative age of Jesus and John; the place of the residence of Joseph and Mary give some light on Mat 2:23. Reckoning from the time of Elisabeth’s conception it was six months before the angel Gabriel made his appearance to Mary. John was about six months old when Jesus was born. The angel Gabriel was sent from God to Nazareth, a city of Galilee. Palestine was divided into three divisions-Judea in the south, Samaria in the center, and Galilee in the north. Many have thought that this was about December of our calendar; however, there is no evidence as to the exact time of year when Jesus was born; if he were born in December the angel came to Mary sometime in April. Mary is described as “a virgin betrothed to a man whose name was Joseph, of the house of David.” The tribe of King David was Judah, and Joseph was a direct descendant of the house of David. Some make the phrase “of the house of David” refer to Mary instead of to Joseph. Mary was “betrothed” to Joseph; she was engaged to Joseph; this was a sacred agreement between them. Mary was “a virgin.” Isaiah had prophesied that a virgin should become the mother of the Messiah. (Isa 7:14.)

28, 29 And he came in unto her, and said,-The angel Gabriel came to Mary and said: “Hail, thou that art highly favored, the Lord is with thee.” This was the salutation with which the angel greeted Mary; he came into her dwelling or the apartment where she then was. “Hail” is a salutation of honor in Greek and corresponds to the Hebrew form “peace be unto you.” (Luk 24:36.) The angel sought to encourage as well as honor Mary. He addressed her as one “highly favored” of God , this means the spiritual blessings already bestowed upon Mary and includes those which would be conferred upon her. She is pronounced as one who is honored by Jehovah. Mary was somewhat troubled as to “what manner of salutation this might be.”

30-33 And the angel said unto her, Fear not, Mary:-In tenderness and assurance the angel Gabriel told her to “fear not” , the angel had declared to Zacharias that his prayers were to be answered, but to Mary “thou hast found favor with God.” This was not from any personal worthiness on her part, or any immaculacy of moral character, but from the abundant grace of God bestowed upon her as upon all others who earnestly seek divine favor and guidance. Special reference is made to the great blessing which was about to be conferred upon her in being the mother of the promised Messiah. Mary was about to receive and enjoy a blessing long reserved in store for her.

thou shalt conceive in thy womb,-This strange announcement to Mary carried with it an astonishment. She did not understand how all of this would come to pass to her, a lowly maiden of Nazareth. The promise was that she should “bring forth a son,” and the instruction was that she should “call his name JESUS.” “Jesus” means “Saviour”; this was because he should “save his people from their sins.” The angel continued to emphasize the character of this Son; “he shall be great, and shall be called the Son of the Most High.” This does not refer to temporal greatness, but to the glory and power to which he was to be exalted. He should be universally acknowledged as the “Son of the Most High.” This is a special and definite name as Jesus, Christ, Messiah, and Lord are given to him. “The Son of the Most High” was evidently a Messianic title, like “Son of the Blessed.” (Mar 14:61.) The promise was made that he should be given “the throne of his father David.” This promise of authority and dominion was made primarily and in the lowest sense to Solomon (2Sa 7:12-13), who was thus the type of Christ; in its higher and spiritual sense, it was prophetically made to the Messiah, who, according to the flesh, was to spring from David (Rom 1:3). It should be noted that Mary, though not actually married, had no difficulty in understanding this angelic message arising from family descent. This shows that she was herself, as many claim, a descendant of David, and fully aware of this distinguished honor, a fact which throws much light on the genealogy of our Lord as given a little later by Luke. (Luk 3:23-38.)

he shall reign over the house of Jacob for ever;-This verse and the word “throne” in verse 32 are to be understood as representing a spiritual dominion. “The house of Jacob” means the Israelitish nation, which, in the Messianic times, was to embrace all who were partakers of the faith of Abraham, whether they were Jews or Gentiles. (Gal 3:7.) There was to be no end to his kingdom; other kingdoms, like the four spoken of in Dan 7:14, should end, but this one would never cease from being a spiritual kingdom till he should surrender the redeemed saints to God the Father. (1Co 15:28; Heb 2:8-9.) It could not have been true as a promise to David in a temporal sense, for his kingdom and throne did cease. This kingdom, over which the promised Messiah should reign, extended beyond all generations and could not be limited by political boundaries. Christ will never cease to be King of his people; he will ever be adored as the Lamb of God that was slain to redeem his people from endless death.

34 And Mary said unto the angel,-Mary did not understand; nothing of the kind had ever occurred, even as nothing of the kind has ever since occurred; the words of Mary are not those of unbelief, but the outpouring of a childlike spirit, seeking for light on a subjct so manifestly dark and mysterious. The words of the angel replied that the conception should take place immediately, and as she was yet unmarried, she saw not how the promise could be fulfilled. Zacharias was punished for his doubtful attitude toward the message of Gabriel; his was that unbelief; Mary’s one of inquiry, directed in a childlike spirit which is not to be blamed.

35 And the angel answered-The miraculous conception of this child Jesus is here assigned as the reason for his being called the Son of God;viewed on the side of his human nature and relations, this cannot be misunderstood. As Christ was the Son of the Father and begotten of him (Joh 1:14), this must be understood as the divine influence or energy exerted through the agency of the Holy Spirit. The Holy Spirit did not create the world, but only moved upon the chaotic mass, bringing order out of confusion, so Christ was not begotten of the Holy Spirit, although the energy and influence of the Spirit was instrumentally employed in the conception of Mary. This is further emphasized by the statement that “the Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee.” The figure used here is borrowed from a cloud; as the shadow of a cloud rests upon and circumfuses the top of a hill or mountain, so the divine influence was to be exerted and rest upon Mary for the production of the intended effect. This figure or imagery implies nothing gross or material, but simply the operation of the divine energy in the conception of Christ.

wherefore also the holy thing which is begotten-It is emphatically declared here that Jesus was called the “Son of God” because in his human nature he was begotten of God, and sustained a relation to God such as no one else has ever borne. “The holy thing,” the neuter gender is here used in accordance with general usage, which withholds the idea of sex from an infant, until it is indicated by name or otherwise. It simply means in the original Greek “thy holy offspring.” Christ is the Son of God only in his relation to the redemption of man; he is his “Son” only in that he was born of a woman. He existed with God in eternity and was not the “Son of God” before he came in the flesh; he was “in the beginning” a member of the “Godhead”; but since he came in the flesh, suffered, died, and was raised from the dead, he is spoken of as “the Son” of God. His divinity and deity are from eternity.

36-38 And behold, Elisabeth thy kinswoman,-The angel continued his conversation with Mary and informed her of the condition of Elisabeth. We do not know how closely Mary and Elisabeth were related; she is represented here as “thy kinswoman,” which does not express the degree of blood relation. Many think that the relation was on the mother’s side, as Elisabeth was of the tribe of Levi (verse 5), and Mary was of the tribe of Judah; the genealogy was always reckoned on the paternal side. The angel informed Mary that Elisabeth had “conceived a son in her old age,” and that “this is the sixth month with her that was called barren.” Elisabeth’s home was in the mountains of Judea, probably at Hebron, and Mary’s home was at Nazareth in Galilee, far north from Elisabeth. The mode of communication was not as easy as it is now, and although it had been six months since Elisabeth conceived, Mary, though a kinswoman of Elisabeth, had not learned of it. In this way the mother of the forerunner of Christ and the mother of Christ are brought together by the same angel.

For no word from God shall be void-This is the great and crowning reason why Mary was to be assured of the accomplishment of all the things which had been spoken by the angel; although it was apparently so contrary to the natural course of events, yet Mary was to believe that nothing was impossible with God. This should strengthen her faith and prepare her for the great event; with God nothing shall ever be, nothing can ever be impossible. It is the glory of God that, when he wills, he does things impossible to human agencies. Mary’s soul bowed in sweet confidence and submission to this divinely revealed purpose; she said “he it unto me according to thy word.”

Fuente: Old and New Testaments Restoration Commentary

the Promised Messiah

Luk 1:26-38

The narrative is artlessly simple and natural and is its own complete vindication. No human genius could have invented it. Compare it, for instance, with all the ornate and fantastic pictures of the Annunciation by the great masters! That little children and wise men alike appreciate this story bespeaks its humanness and its divineness.

It is to the humble and childlike maiden that the supreme honor of womanhood is given. The choice was one of pure grace. The Creator-Spirit Himself wrought this divine miracle. The appearance of our Savior among mankind was the direct and immediate act of Deity, so far as His body was concerned, but as to His spirit, it was the voluntary emptying on His own part, of which Paul speaks, Php 2:7. The word became flesh. It was not a transient assumption of the appearance of humanity, but a real fusion of the divine and the human in that holy thing which was to be born. Here was the beginning of a new humanity, to be reproduced in all that believe, till the earth is filled with the sons of God, Rom 8:14.

Fuente: F.B. Meyer’s Through the Bible Commentary

The Annunciation — Luk 1:26-38

And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgins name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favored, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favor with God. And, behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call His name JESUS. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob for ever; and of His kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that Holy Thing which shall be born of thee shall be called the Son of God. And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age; and this is the sixth month with her, who was called barren. For with God nothing shall be impossible. And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her- Luk 1:26-38.

Where in all literature would you find anything more beautiful than this story? a story which is all the more delightful because it is true. The world had been waiting for a number of millenniums for the fulfilment of the primeval prophecy that the Seed of the woman should bruise the serpents head. The expression there used is itself remarkable. Every other child born into the world, save our Lord Jesus Christ, has been distinctly the seed of the man. He alone was the Seed of the woman. Although truly the Seed of Abraham, through whom all nations of the world were to be blessed, and the Son of David, destined to rule in Zion and bring blessing to Israel and the nations, Isaiah predicted that He would be born of the virgin mother. Thus He was the Seed of the woman in an absolutely exclusive human sense. He had no human father.

Luke, who is always very particular about dates, tells us that it was in the sixth month that the angel Gabriel was sent from God into a city of Galilee named Nazareth, to reveal to a virgin of the house of David, espoused to a man named Joseph, who was also of Davids line, that she was to be the destined mother of the Messiah. It was, of course, the sixth month after the announcement of the forthcoming birth of John the Baptist, which had been made to Zacharias in the temple.

In connection with this annunciation, let us notice four things, in particular: First of all, the angelic messenger himself. There are only two elect angels mentioned by name in Holy Scripture, Gabriel and Michael. Michael is the archangel. Men talk of archangels. Scripture never uses the plural in this case, but tells us of only one archangel, Michael, the great prince, who stands for the children of Israel; that is, he seems to be their protecting guide in large measure. Gabriel appears to be the messenger of the throne. It was he who revealed the counsels of God, in regard to the coming of Messiah, to Daniel. He told Zacharias that he was to be the father of John the Baptist. And here we see him appearing to Mary making known to her the glad message that she was chosen of God to be the mother of the Saviour. I might say that in the books known as the Apocrypha-which should never be included in the canon of Scripture- we do have names given to other angels, as for instance, Raphael and Uriel, but only the two I have mentioned are spoken of by name in the inspired writings.

Then, in the second place, notice who it was whom God chose to be the mother of the humanity of His blessed Son. She was a pure virgin of the house of David. Thus the One born of her would be in very truth great Davids greater Son. It is very evident that Mary was chosen, not simply because she was a virgin, but because of her deep spirituality and her subjection to the will of God. When He chose a young woman for the high honor of becoming the mother of the Saviour, He did not take some frivolous worldly girl, living in carelessness and enjoying a butterfly existence. He chose a pious, lovely, young woman, who delighted in doing the will of God and ever sought to be subject to His Word.

Then note what is written concerning him who was to head up the little household in Nazareth. This virgin was espoused to a man evidently much older than she, whose name was Joseph, and he came also of Davids lineage. In fact, according to Matthews Gospel, it is evident that the throne rights were his, and yet he was living in obscurity, earning his way as a carpenter. Everything was out of order because Israel had drifted away from God. They were in subjection to the Roman authority, and the son of David moved about among them unknown and ignored. He was not himself to become the actual father of Jesus; but he was to be recognized legally as His father, because he married the virgin before her wonderful child was born, thus giving her the protection of his name.

In the fourth place, we note the colloquy between Gabriel and the Virgin Mary. Appearing suddenly before her, evidently in her own home-of which, however, we know absolutely nothing so far as the Scriptures are concerned, although tradition has invented a great many stories about that home which are absolutely unproven and therefore unreliable-the angel greeted her with these striking words: Hail, thou that art highly favored, the Lord is with thee: blessed art thou among women. We, of course, have our conventional ideas of what an angel looks like. Scripture does not give us any very definite description of one of these heavenly messengers. In fact, their general appearance, according to the Old Testament, was that of men of noble and superior character. Though they do not actually possess material bodies, they can evidently assume them at will. We need not suppose that Gabriel appeared to Mary glorious, winged creature. That is largely artists imagination. But whatever form he took, his declaration must have been an astonishment to the Virgin. We are told that when she saw him she was troubled at his saying, and cast in her mind what manner of salutation this should be. Apparently stricken dumb for a moment by her amazement, she waited for further word from her heavenly visitor. Then, we are told, the angel said unto her: Fear not, Mary, for thou hast found favor with God. Favor is grace. Let us never forget that Mary, beautiful and lovely as she must have been, was nevertheless born of a sinful race and needed a Saviour. She acknowledged this in the Magnificat which she uttered later on, when she said, My soul doth rejoice in God my Saviour. She had found grace with God. In other words, she was saved by His grace, sustained by His grace, and preserved by that grace to be the suitable mother for the Son of God in His humanity.

The angel Gabriel continued speaking: Behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto Him the throne of His father David: and He shall reign over the house of Jacob forever; and of His kingdom there shall be no end. This was a full Messianic declaration in keeping with the many wonderful prophecies that had been uttered concerning the coming Redeemer centuries before.

It is important to understand that the Lord Jesus actually partook of the substance of the Virgin. Some have supposed that this could not be without His participating in sinful human nature. But the Spirit of God took care of that, as we shall see further on. The important thing to notice here is that there was an actual conception, and that involved an absolute impregnation. Jesus, whose name means Jehovah, the Saviour, was to be actually of the Virgins substance as to His humanity, with which His true Deity was to be united in such a way as to make one Person with two natures-the human and the divine. He was to be called the Son of the Highest. The Lord Jesus is the Son in several different senses. As to His Deity He is God the Son, one Person of the Trinity, co-equal with God the Father and God the Holy Spirit, from eternity. Having linked His Deity with our humanity in incarnation, He became as man on earth the Son of God or Son of the Highest, having no human father. Then again, in resurrection He is saluted as the Son of God, the firstborn from the dead. To Him the Lord God, the Eternal Father, will give the throne of His father David; that is, David was in this sense the father of Christs humanity, which would not be true if Jesus had not been an actual partaker of the human nature of the Virgin, who came of Davids line. As such He is destined to reign over the house of Jacob forever, and to establish that everlasting kingdom to which all the prophets give witness.

One can well imagine the perplexity and wonder of the blessed Virgin when this announcement was made. In her beautiful simplicity she asks, How shall this be, seeing I know not a man? It was not lack of faith that led to such a question. She does not here take her place with Zacharias, who inquired, Whereby shall I know this, for I am an old man and my wife well stricken in years? On his part it was unbelief that prompted the question. On the part of Mary it was the desire for enlightenment. The angel made all clear in his answer when he said, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. Therefore also that Holy Thing (or One) which shall be born of thee shall be called the Son of God. Unbelievers have said it is impossible to accept the Bible teaching of the virgin birth because it involves a biological miracle. What it really involves is the omnipotent power of God, and the reverent believer can accept this without hesitation.

Some opponents of the truth of the incarnation have even gone so far as to declare that the story of the virgin birth is not peculiar to Christianity, but that in the myths of the heathen gods we have many instances of virgin births. This, one can unhesitatingly deny. There is no comparison between the sweet, pure, lovely story that we have here, and the vile, lewd stories of the heathen mythologies. What some have presumed to call virgin births are the very opposite. In these stories certain gods are represented as lustful, licentious beings. They are pictured as falling in love with some earth-born maiden, assuming a human form in order to seduce her, as a result of which she becomes the mother of a demigod. Surely there is nothing in these corrupt tales that can be linked in any proper sense with the story of the virgin birth of our Lord Jesus Christ. Here we simply have the Holy Spirit of God producing, by divine power and creative energy, the body of the Lord Jesus Christ in the womb of the Virgin. When He came into the world He was to be known, therefore, as the Son of God. He who had been from eternity God the Son, became in grace as Man, the Son of God, that He might be our Kinsman-Redeemer.

In order to confirm the faith of Mary, Gabriel then gave her the surprising information that her aged cousin Elisabeth had also conceived a son in her old age-though this was according to the natural order-and that it was now the sixth month with her, who was called barren. The explanation of all this is given in verse Luk 1:37, For with God nothing shall be impossible.

In charming simplicity and in marvelous devotion to the will of God, Mary answered, Behold the handmaid of the Lord; be it unto me according to thy word. How much she, as a young virgin, understood of the shame to which she would be subjected by an unbelieving world, because of the peculiar circumstances in which she was soon to be found, we do not know, but she accepted all as from God and bowed in submission to His will. Remember, she was already engaged to be married. She must have wondered how she could ever explain what was soon to transpire, to Joseph. We know from Matthews Gospel something of the grief and perplexity that Joseph himself actually went through when he learned that his affianced bride was already pregnant. Her condition apparently suggested a sad deviation from chastity, for which, according to the law, she could have been stoned to death. But Joseph loved her and was studying how he might hide her away privately until her child was born, in order that she might not be put to public shame or exposed to danger of death. But the angel messenger appeared to him in a dream, clearing up the mystery, and he accepted his responsibility in a wonderful way.

Mary must have foreseen some of these things, but doubtless did not enter fully into what she would be called upon to pass through. But since God had revealed His mind, she was ready to accept His will without rebellion or hesitation. In this she became an example to us all. The only truly happy life is a life lived in subjection to the will of God. To be able to say from the heart, Be it unto me according to Thy word, means lasting blessing and abiding communion with God.

Having made known his mission, the angel, we are told, departed from Mary and left her to await the fulfilment of his words.

Fuente: Commentaries on the New Testament and Prophets

Chapter 6

The Greatness Of Our Saviour

The verses before us contain the most sublime things ever revealed to men. May God the Holy Spirit fill our hearts with wonder, faith, love, and praise as we now behold the wonders of Gods grace here set before us.

Christs Humiliation

Everything connected with our Saviours incarnation displays his great humiliation as our Mediator. Gabriel was sent to an obscure town in Galilee called Nazareth. All of Galilee was looked upon by the Jews with contempt; and the most contemptible village in the region was Nazareth. It was a common thought among them that nothing good could come out of Nazareth (Joh 1:46). Mary, the woman chosen to be the mother of our Lords human body and nature, was a very poor woman from a very poor area. There was nothing about her that the world would consider enviable or great.

Everything involved in the incarnation of our Saviour was arranged and brought to pass by Gods wise and good providence. He who orders all things in heaven, earth and hell according to his own sovereign will chose a poor, despised woman in a poor despised village to be the vessel by which he would send our Saviour into this world.

What a great stoop the God of glory made when he stooped to save us from our sins! For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich (2Co 8:9). Our Saviours great love for us, that love that constrained him to take our nature into union with himself that he might live and die as our Substitute, ought to constrain us to love him and live not for ourselves, but for him who loved us and gave himself for us. Let us in all things have the mind of Christ and follow his example. Seekest thou great things for thyself? Seek them not!

Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross (Php 2:5-8). For I have given you an example, that ye should do as I have done to you (Joh 13:15).

Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits (Rom 12:16).

Let us seek grace from our God to live continually in the spirit of Christ, with the mind of Christ, for the benefit of Gods elect. As our Lord Jesus identified himself with our poverty, both spiritually and materially, let us never despise poverty in others, or be ashamed of it in ourselves, if the Lord brings us into such a condition. Riches make no one honourable; and poverty makes no one dishonourable. Men grovelling for riches and honour remind me of a dog digging for moles. The filthy rodent just isnt worth the dig.

Saving Grace

Gods choice of Mary stands in holy scripture as a beautiful picture of his sovereign, saving grace to needy sinners.

To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgins name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God (Luk 1:27-30).

Romanism places Mary on the highest pedestal imaginable, making her a mediatrix, or a co-mediator with Christ, ascribing to her an immaculate nature and divine power. When a previous pope was shot, he ascribed his recovery from the assassins bullet not to God the Father, God the Son, or God the Holy Spirit, but to Mary. Such veneration of Mary is utterly contemptible idolatry. It must never be honoured as an acceptable thing. Such idolatry is not Christian, but pagan.

Mary is never presented as an immaculate, sinless woman, but as a sinner saved by grace, just like you and me. This she gladly acknowledged. We read in Luk 1:46-47, And Mary said, My soul doth magnify the Lord, And my spirit hath rejoiced in God my Saviour.

It is true, she is called a virgin but she is never referred to as the virgin. Her virginity is mentioned repeatedly in the scriptures, not so much to honour her[4] as it is to declare the fact that the Lord Jesus Christ came into this world as the womans seed, by miraculous, divine intervention. The body of our Saviour, that holy thing prepared in Marys virgin womb, was specifically prepared by God the Holy Spirit to be a suitable body for our Saviour to make him a sacrifice for our souls. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me (Heb 10:5).

[4] Virginity is truly an honourable thing among women. Chastity ought always to be cherished and protected; but it does not make one honourable before God.

Marys name indicates what she was and what we all are by nature. Mary means bitter rebel. It is the same as the name of Moses sister, Miriam, and the name Naomi applied to herself, Mara. Yet, Mary was the object of Gods sovereign, distinguishing grace.

The Lord God chose Mary for salvation and chose her for the high honour of being the mother of our Saviours humanity. Mary was not the mother of God! The words, highly favoured (Luk 1:28), could also be translated, graciously accepted. Mary was graciously accepted of God in Christ by an act of sovereign grace, just like we are (Eph 1:6).[5] The Lord was with her, just as he is with us: to protect her, provide for her, save her and to bless her.

[5] Mary was full of grace in exactly the same way every saved sinner is, by the bounty of Gods grace in Christ. She was the object of grace; but she was not made the giver of grace!

Mary was a woman blessed of God. Blessed art thou among women! The word blessed is exactly the same word used to describe the blessedness of all Gods elect in Christ, the distinguishing blessedness of grace. Mary was, like all who are saved by Gods free grace in Christ, blessed of God in and with Christ. Like us, she was blessed of God from eternity with all spiritual blessings in heavenly places, according as she was chosen in eternal, electing love. She was blessed with redemption and the free forgiveness of all her sins, as the object of Gods covenant grace, in Christ her Mediator.

In a word, Mary found favour with God! Thou hast found favour with God! Mary did not bless God. God blessed her. God did not find favour in Marys eyes. Mary found favour in Gods eyes. The phrase in Luk 1:30 is exactly the same as that in Luk 1:28. It simply means that Mary was a sinner chosen from among women as the object of Gods mercy, love and grace, and blessed by him with all grace.

We must never exalt Mary above this level to a position of idolatrous envy, because believers, all believers, have a far nearer relationship to Christ than Mary enjoyed as his earthly mother. Her relationship, the relationship given to her in providence, was a purely carnal, physical, temporary relationship. Ours is a permanent, spiritual relationship. We are truly the Saviours family (Mar 3:15). Marys great blessedness was not in her physical relationship to Christ, but in her spiritual relationship. Our Master himself tells us that it is more blessed to believe on him than to have carried him in the womb (Luk 11:27-28).

Christs Greatness

The primary thing revealed in this passage of scripture is the glorious greatness of our Saviour, the Lord Jesus Christ. Gabriels announcement was no ordinary birth announcement. It was not the announcement of the birth of a mere man, but the announcement of the incarnation of God! Gabriel was sent to proclaim that God the Son was about to take humanity into union with himself, and enter into this sin cursed world to save his people from their sins. Look at what we are told in Luk 1:31-33.

And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.

The child born from Marys virgin womb was and is God the Son given in human flesh (Isa 9:6). God was manifest in the flesh (1Ti 3:16). Our Saviour is Immanuel, God with us, God in our nature. None but the incarnate God could save us. And this great, incarnate God came into this world as our Mediator and covenant Surety on a specific mission: to save his people from their sins. His name was called, Jesus, because he was sent here to save his people from their sins (Mat 1:21). And that which he was sent to do, that which he came to do, he has done.

As Joshua did for Israel what Moses never could, so the Lord Jesus Christ, our Joshua, did what the law could never do. He brought us to God!

There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit (Rom 8:1-4).

A Fivefold Declaration Of Our Saviours Greatness

He shall be great. Christ is great in all his offices. Greater than all who went before him. And greater than all who come after him.

He shall be called the Son of the Highest. Our Lord Jesus Christ is God the Son.

The Lord God shall give unto him the throne of his father David. Our Saviour has won the right to rule the universe as our God-man Mediator (Psa 2:8; Joh 17:2; Rom 14:9).

And he shall reign over the house of Jacob forever. He is the Head of his body, the Church and her King as well.

And of his kingdom there shall be no end. The Lord Jesus did not come here to rule as a King over that little piece of land called Israel for a few hundred years. He rules as King in Zion forever!

All the kingdoms of this world have been and are designed of God only for the building of the kingdom of our God and his Christ. The kingdoms of this world are only the scaffolding by which our God builds his kingdom. Like Nineveh, Babylon, Egypt, Tyre, Carthage, Rome, the British Empire and the Soviet Union, all the nations and empires of this world shall perish and all men shall be made to bow before this great and glorious King, who alone shall reign forever (Php 2:9-11; Dan 7:14; Dan 7:27).

Fuente: Discovering Christ In Selected Books of the Bible

angel

(See Scofield “Heb 1:4”)

Fuente: Scofield Reference Bible Notes

the sixth: Luk 1:24

the angel: Luk 1:19

a city: Luk 2:4, Mat 2:23, Joh 1:45, Joh 1:46, Joh 7:41

Reciprocal: Dan 8:16 – Gabriel Mat 1:20 – the angel Luk 4:16 – to

Fuente: The Treasury of Scripture Knowledge

HIGHLY FAVOURED OF THE LORD

And in the sixth month the angel Gabriel was sent from God and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.

Luk 1:26; Luk 1:28

Whether Mary was in her house, or what her engagement when Gabriel visited her, we know not; but he instantly saluted herHail! After this brief salutation, Gabriel bids Mary rejoice, because being highly favoured she is to be the mother of the Messiah. This, in truth, was the honour for which every Hebrew female intensely longed from the beginning; but Mary was Divinely chosen for this signal pre-eminency.

I. Marys joy.What joy she felt when Gabriel assured her of this! When he left, she hastened to her cousin Elizabeth, in the upland country, to communicate the information and the joy to her. Only the meeting of saints in heaven can parallel the meeting of these two cousins: the two wonders of the world under one roof, declaring their mutual happiness! (Luk 1:46-47).

II. Marys dignity.High dignity, beside deep joy, was now conferred upon Mary. Thou art highly favoured, said Gabriel to her. But this dignity was not of an earthly, fleeting nature; for Mary was left by the angel in the same humble condition in which he found her; and, in truth, her humble condition was the same at the birth of Christ, and to the day of her own death. The dignity, therefore, was heavenly and lasting. So it has proved itself. No woman, from Eve downward, has been so honoured as the Blessed Virgin of Nazareth. Her very memory is fragrant as Eden.

III. Marys blessedness.Nor is this all: The Lord is with thee. This constituted her real blessedness, and was the climax of the annunciation of the angel. The Lord was with Mary in two sublime sensesto sustain and further deepen the joy of her soul, and to perform the covenant which Gabriel had made with her at His bidding. Mary, in her glorious Magnificat, says of herself, All generations shall call me blessed. This they have done since the birth of Christ, and this they will continue to do.

Illustration

The Festival of the Annunciation has been variously yet appropriately designated thus: The Day of Salutation; the Day of the Gospel; and the Festival of the Incarnation. In many parts it was for some time the first day of the ecclesiastical year, as it is now, under its vernacular nameLady-Day, the first quarterly division of the ordinary year. How the ancient Church observed the day can scarcely be ascertained now. And this is not a little remarkable, as the Christian Fathers have written numerous homilies on the day itself, and the Christian muse has for centuries been actively engaged in illustrating it. To the Christian artist, the holy mysteries of the day have ever had a special fascination, as shown by the pictures and paintingssome very grotesque, others very beautifulwhich were produced during the first ages succeeding the Annunciation itself. Christians of the present day regard it as the first stage of the Incarnation. Hence we gladly keep the day as a holy festival, and fix our mind upon its marvels.

Fuente: Church Pulpit Commentary

6

Sixth month means the sixth since the conception by Elizabeth. The same angel who appeared to her at the first was sent on a similar mission to Nazareth.

Fuente: Combined Bible Commentary

And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,

[The angel Gabriel.] “R. Simeon Ben Lachish saith, The names of angels went up by the hand of Israel out of Babylon. For before it is said, Then flew one of the seraphim unto me; the seraphim stood before him, Isaiah_6; but afterward the man Gabriel, [Dan 9:21] and Michael your prince,” [Dan 10:21].

The angel calls Zacharias back to Daniel_9, where the prediction concerning the coming of Messiah was foretold by Gabriel.

Fuente: Lightfoot Commentary Gospels

WE have, in these verses, the announcement of the most marvelous event that ever happened in this world,-the incarnation and birth of our Lord Jesus Christ. It is a passage which we should always read with mingled wonder, love and praise.

We should notice, in the first place, the lowly and unassuming manner in which the Savior of mankind came amongst us. The angel who announced His advent, was sent to an obscure town of Galilee, named Nazareth. The woman who was honored to be our Lord’s mother, was evidently in a humble position of life. Both in her station and her dwelling-place, there was an utter absence of what the world calls “greatness.”

We need not hesitate to conclude, that there was a wise providence in all this arrangement. The Almighty counsel, which orders all things in heaven and earth, could just as easily have appointed Jerusalem to be the place of Mary’s residence as Nazareth, or could as easily have chosen the daughter of some rich scribe to be our Lord’s mother, as a poor woman. But it seemed good that it should not be so. The first advent of Messiah was to be an advent of humiliation. That humiliation was to begin even from the time of His conception and birth.

Let us beware of despising poverty in others, and of being ashamed of it if God lays it upon ourselves. The condition of life which Jesus voluntarily chose, ought always to be regarded with holy reverence. The common tendency of the day to bow down before rich men, and make an idol of money, ought to be carefully resisted and discouraged. The example of our Lord is a sufficient answer to a thousand groveling maxims about wealth, which pass current among men. “Though He was rich, yet for our sakes He became poor.” (2Co 8:9.)

Let us admire the amazing condescension of the Son of God. The Heir of all things not only took our nature upon Him, but took it in the most humbling form in which it could have been assumed. It would have been condescension to come on earth as a king and reign. It was a miracle of mercy passing our comprehension to come on earth as a poor man, to be despised, and suffer, and die. Let His love constrain us to live not to ourselves, but to Him. Let His example daily bring home to our conscience the precept of Scripture: “Mind not high things, but condescend to men of low estate.” (Rom 12:16.)

We should notice, in the second place, the high privilege of the virgin, Mary. The language which the angel Gabriel addresses to her is very remarkable. He calls her “highly favored.” He tells her that “the Lord is with her.” He says to her, “Blessed art thou among women.”

It is a well-known fact, that the Roman Catholic Church pays an honor to Mary, hardly inferior to that which it pays to her blessed Son. She is formally declared by the Roman Catholic Church to have been “conceived without sin.” She is held up to Roman Catholics as an object of worship, and prayed to as a mediator between God and man, no less powerful than Christ Himself. For all this, be it remembered, there is not the slightest warrant in Scripture. There is no warrant in the verses before us now. There is no warrant in any other part of God’s word.

But while we say this, we must in fairness admit, that no woman was ever so highly honored as the mother of our Lord. It is evident that one woman only out of the countless millions of the human race, could be the means whereby God could be “manifest in the flesh,” and Mary had the mighty privilege of being that one. By one woman, sin and death were brought into the world at the beginning. By the child-bearing of one woman, life and immortality were brought to light when Christ was born. No wonder that this one woman was called “highly favored” and “blessed.”

One thing in connection with this subject should never be forgotten by Christians. There is a relationship to Christ within reach of us all,-a relationship far nearer than that of flesh and blood,-a relationship which belongs to all who repent and believe. “Whosoever shall do the will of God,” says Jesus, “the same is my brother, and sister, and mother.”-“Blessed is the womb that bare thee,” was the saying of a woman one day. But what was the reply? “Yea, rather, blessed are they that hear the word of God, and keep it.” (Mar 3:35; Luk 11:27-28.)

We should notice, finally, in these verses, the glorious account of our Lord Jesus Christ, which the angel gives to Mary. Every part of the account is full of deep meaning, and deserves close attention.

Jesus “shall be great,” says Gabriel. Of His greatness we know something already. He has brought in a great salvation. He has shown Himself a Prophet greater than Moses. He is a great High Priest. And He shall be greater still when He shall be owned as a King.

Jesus “shall be called the Son of the Highest,” says Gabriel. He was so before He came into the world. Equal to the Father in all things, He was from all eternity the Son of God. But He was to be known and acknowledged as such by the Church. The Messiah was to be recognized and worshiped as nothing less than very God.

“The Lord God shall give unto Him the throne of his father David,” says Gabriel, “and He shall reign over the house of Jacob for ever.” The literal fulfillment of this part of the promise is yet to come. Israel is yet to be gathered. The Jews are yet to be restored to their own land, and to look to Him whom they once pierced, as their King and their God. Though the accomplishment of this prediction tarry, we may confidently wait for it. It shall surely come one day and not tarry. (Hab 2:3.)

Finally, says Gabriel, “Of the kingdom of Jesus there shall be no end.” Before His glorious kingdom, the empires of this world shall one day go down and pass away. Like Nineveh, and Babylon, and Egypt, and Tyre, and Carthage, they shall all come to nothing one day, and the saints of the most high shall take the kingdom. Before Jesus every knee shall one day bow, and every tongue confess that He is Lord. His kingdom alone shall prove an everlasting kingdom, and His dominion that which shall not pass away. (Dan 7:14, Dan 7:27.)

The true Christian should often dwell on this glorious promise and take comfort in its contents. He has no cause to be ashamed of his Master. Poor and despised as he may often be for the Gospel’s sake, he may feel assured that he is on the conquering side. The kingdoms of this world shall yet become the kingdoms of Christ. Yet a little time and He that shall come will come, and will not tarry. (Heb 10:37.) For that blessed day let us patiently wait, and watch, and pray. Now is the time for carrying the cross, and for fellowship with Christ’s sufferings. The day draws near when Christ shall take His great power and reign; and when all who have served Him faithfully shall exchange a cross for a crown.

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Notes-

v27.-[A virgin espoused.] Let us not fail to notice the wise providence by which the mother of our Lord, though a virgin, was a virgin “espoused.” It screened her reputation from unseemly remarks. It provided a helper and protector for her in her time of weakness and need.

v28.-[Highly favoured.] The Romanist translation of this word, “full of grace,” does not convey the meaning so well as our own translation, and is moreover liable to shameful perversion. In no way can the word bear the sense of one “full of grace to bestow on others.” The truest sense is that of our marginal reading, “one much graced,”-one who has been made the object of much grace, but not one who has much grace to give. The Romish prayer, to Mary, beginning “Ave Maria,” is a most unhappy perversion of Scripture. Bishop Hall remarks, “The angel salutes the virgin; he prays not to her. He salutes her, as a saint; he prays not to her as a goddess.

For us to salute her as he did were gross presumption, for neither are we as he was, neither is she as she was. If he that was a spirit, saluted her that was flesh and blood here on earth, it is not for us that are flesh and blood to salute her which is a glorious spirit in heaven. For us to pray to her in the angel’s salutation, were to abuse the virgin, the angel, and the salutation.”

v29.-[troubled.] The Greek word here is very strong and intensive, and nowhere used in the New Testament, excepting in this place.

v32, v33.-[Throne of David-Reign over the house of Jacob.] Let us beware of spiritualizing away the full meaning of these words. The “house of Jacob” does not mean all Christians. The “throne of David” does not mean the office of a Saviour to all Gentile believers. The words will yet receive a literal fulfilment, when the Lord Jesus comes the second time, and the Jews are converted. The promise of Gabriel is parallel with Jer 30:9. The kingdom of which He speaks, is the glorious kingdom foretold in Dan 7:27, before which all other kingdoms are finally to be overthrown at Christ’s second coming.

Fuente: Ryle’s Expository Thoughts on the Gospels

Luk 1:26. In the sixth month. Not of the year, but of Elisabeths pregnancy.

Nazareth. The home of both Mary and Joseph, before the birth of Jesus. Matthew (Mat 2:23) speaks of their residence there, after the return from Egypt.

Fuente: A Popular Commentary on the New Testament

In this history of our Saviour’s miraculous and immaculate conception, we have several things observable, as, 1. The messenger sent from heaven to publish the news of their conception of the son of God, an angel; an evil angel was the first author of our ruin; a good angel could not be the author of our restoration, but is the joyful reporter of it.

Observe, 2. The angel’s name, Gabriel, which signifieth the power of God; the same angel who had many hundred years before declared to the prophet Daniel the coming of the Messiah.

Observe, 3. The place which the angel is sent unto, Nazareth, an obscure place, little taken notice of; yea, a city in Galilee, out of which arises no prophet; even there doth the God of prophets condescend to be conceived. No blind corner of Nazareth can hide the blessed virgin from the angel. The favours of God will find out his children wherever they are withdrawn.

Observe, 4. The person whom the angel is sent unto, To a virgin espoused, whose name was Mary; for the honour of virginity, Christ chose a virgin for his mother; for the honour of marriage, a virgin espoused to a husband.

Observe, 5. The message itself, Hail, thou that art highly favoured, the Lord is with thee; blessed art thou among women.

Where note, that the angel salutes the virgin as a saint, he doth not pray to her as a goddess. The church of Rome idolatrously uses these words as a prayer to the holy virgin (saying ten Ave Maries for one Pater-Noster) whereas they are only a salutation; declaring that she above all women, had the honour freely conferred by God upon her to be the mother of the Messiah. The original word signifies, not full of grace but freely beloved.

Compare Mary with other renowned women, and what had she besides this favour, more than they? Had she the spirit of prophecy? so had they. Had she the spirit of sanctification? so had they: and she had no more immunity and freedom from sin and death than they.

Accordingly, says the angel, Blessed art thou among women; he doth not say, Blessed art thou above women. Let the church of Rome be as copious as they will in the commendation of the mother, so they do not derogate from the glory of the Son.

But how senseless are they,

1. In turning a salutation into a prayer!

2. In making use of these words upon every occasion, which were spoken by an angel upon a special occasion!

3. In applying these words to her now in heaven, which suited with her only when she was here on earth, saying, Full of grace, to her who is full of glory; and, The Lord is with thee, to her that is with the Lord!

Observe, 6. The effect which the sight and salutation of the angel had upon the holy virgin; she was afraid. If Zachary before her was amazed at the sight of the angel, much more the virgin, her sex subjecting her to fear. All passions, but particularly the passion of fear, disquiets the heart, and makes it unfit to receive the messages of God. Therefore the angel instantly says unto her, Fear not, let joy enter into thy heart, out of whose womb shall come salvation. Thus the fears of holy persons do end in comfort: joy was the errand which the angel came upon and not terror. What little cause she had to fear the presence of an angel, who was so highly favoured of him, at whose presence the angels tremble! But we see the holiest person on earth cannot bear the presence of a holy angel, much less the presence of a holy God, nor stand before the manifestations of his favours:

Lord! how unable then will the wicked be at the great day to stand before the manifestation of thy fury! If the sight of a holy angel now makes the best of saints to quake and tremble, what will the sight of an infinitely holy and just God then do, when the wicked shall be slain by the brightness of his presence?

Observe lastly, the character which the angel gives of the person that should be born of the blessed virgin, He shall be great, and called the son of the Highest. Great, in respect of his person: Great, in respect of his offices: Great, in respect of his kingdom; for God would settle upon him a spiritual kingdom, of which David’s earthly one was a type which shall never be abolished: though the administration of it by the word and sacraments shall cease at the day of judgment, when he shall deliver up the kingdom, in that respect, to his father. All other kingdoms, have had, or shall have, their periods, but the gospel-church, which is Christ’s kingdom, shall continue till his kingdom of glory be revealed.

Fuente: Expository Notes with Practical Observations on the New Testament

Luk 1:26-27. In the sixth month Namely, after Elisabeth had conceived; the angel Gabriel The same angel who had been the messenger of such good news to Zacharias; was sent from God unto a city of Galilee A country which lay in the most northern part of Palestine, and was bounded on the north by Lebanon and Syria, on the west by Phnicia, on the south by Samaria, and on the east by Jordan and the sea of Tiberias. Yet, from the gospels it appears, that a part of the country north of the sea and eastward of Jordan was reckoned Galilee: which, therefore, comprehended the possessions of the tribes of Issachar, Zebulon, Naphtali, and Asher. It was divided into Upper and Lower Galilee, whereof the former was called Galilee of the Gentiles, Mat 4:15, because it bordered upon the Gentile nations, and was partly inhabited by them. Of the populousness and fertility of this country see notes on Mat 15:16. Named Nazareth A small city in the tribe of Zebulon, now reduced to a very low and contemptible condition, Mat 2:23. To a virgin espoused It was customary among the Jews, for persons that married to contract before witnesses some time before. And as Christ was to be born of a pure virgin, so the wisdom of God ordered it to be of one espoused, that to prevent reproach he might have a reputed father, according to the flesh. To Joseph, of the house of David Joseph was a descendant of King David, though now in low circumstances. It is of the greatest importance to prove that Christ was lineally descended from David, this being one of the characteristics of the Messiah; but certainly this cannot be inferred from the genealogy of Joseph, because he was only the reputed father of Christ: nor is it necessary to understand the evangelist here as speaking of Josephs being of the house of David. His words may be understood differently, as indeed they are read by Dr. Whitby and many others, thus: to a virgin of the house of David, (espoused to a man whose name was Joseph,) and the virgins name was Mary. What strengthens this interpretation is, that this and the preceding verse refer wholly to the virgin, who is described by the place of her residence, Nazareth; by her relation to Joseph, being espoused to him; by her lineage and descent, of the house of David; and by her name, Mary.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Second Narrative: Announcement of the Birth of Jesus, Luk 1:26-38

The birth of John the Baptist, like that of Isaac, was due to a higher power; but it did not certainly transcend the limits of the natural order. It is otherwise with the birth of Jesus; it has the character of a creative act. In importance it constitutes the counterpart, not of the birth of Isaac, but of the appearance of the first man; Jesus is the second Adam. This birth is the beginning of the world to come. If this character of the appearance of Jesus be denied, the whole of the subsequent narrative remains unintelligible and inadmissible. Directly it is conceded, all the rest accords with it.

But the creative character of this birth does not destroy the connection between the old and the new era. We have just seen how, in the birth of the greatest representative of the old covenant, God remained faithful to the theocratic past, by making the Israelitish priesthood the cradle of this child. He acts in the same way when the Head of renewed humanity, the Lord of the world to come, is to make His appearance; He causes Him to come forth as a scion from the stock of the ancient royalty of Israel. Further, God has respect in this work to the conditions of the human past generally. While creating in Him a new humanity, He is careful to preserve the link which unites Him to the ancient humanity. Just as in the first creation He did not create man’s body out of nothing, but formed it out of the dust of the already existing earth, of which Adam was to become the lord; so, at the appearance of the second Adam, He did not properly create His body; He took it from the womb of a human mother, so as to maintain the organic connection which must exist between the Head of the new humanity and that natural humanity which it is His mission to raise to the height of His own stature.

This narrative records: 1. The appearance of the angel (Luk 1:26-29); 2. His message (Luk 1:30-33); 3. The manner in which his message is received (Luk 1:34-38).

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

VI.

ANNUNCIATION OF THE BIRTH OF JESUS.

(At Nazareth, B. C. 5.)

cLUKE I. 26-38.

c26 Now in the sixth month [this is the passage from which we learn that John was six months older than Jesus] the angel Gabriel was sent from God unto a city of Galilee, named Nazareth [Luke alone tells us where Mary lived before the birth of Jesus. That Nazareth was an unimportant town is shown by the fact that it is mentioned nowhere in the Old Testament, nor in the Talmud, nor in Josephus, who mentions two hundred four towns and cities of Galilee. The way in which Luke introduces Galilee and Nazareth shows that he wrote to those unfamiliar with Palestine. Compare the conversation at Joh 1:45, Joh 1:46. Galilee comprised the lands of Zebulun, Naphtali, Issachar and Asher. It was rich in trees and pastures. Its people were hardy and warlike], 27 to a virgin betrothed to a man [In the East, the betrothal or engagement was entered into with much ceremony, and usually took place a year before the marriage. It was so sacred that the parties entering into it could not be separated save by a bill of divorcement– Mat 1:19] to a man whose name was Joseph, of the house of David [that is, Joseph was of the house of David]; and the virgin’s name was Mary. [The same as Miriam– Exo 15:20.] 28 And he came in unto her, and said, Hail, thou that art highly favored, the Lord is with thee. 29 But she was greatly troubled at the saying, and cast in her mind what manner of salutation this might be. [Whether it meant a present sorrow or joy, for God’s salutations all [14] mean joy, but usually is in the distant future– Heb 12:11, 2Co 4:17, 2Co 4:18.] 30 And the angel said unto her, Fear not [the gospel is full of “Fear nots”; it teaches us that perfect love which casts out fear– 1Jo 4:18], for thou hast found favour with God. 31 And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. [The same as Hoshea ( Num 13:8), Joshua, and Jeshua ( Zec 3:1). It means the “salvation of Jehovah.” It was one of the most common Jewish names, but was given to Jesus by divine direction because of its fitness– Mat 1:21.] 32 He shall be great, and shall be called the Son of the Most High [A common Hebrew way of saying “He shall be.” Even the evil spirits called Jesus by this name– Mar 5:7]: and the Lord God shall give unto him [he shall not receive his kingdom as a bribe from Satan ( Mat 4:9), nor win it by force of arms ( Joh 18:10, Joh 18:11, Joh 18:36, Mat 26:53), but as the gift of God– Act 2:32-36, Phi 2:9-11, Mat 28:18] the throne [see Psa 132:11] of his father David [this must refer to Mary’s descent from David, for she is expressly told in Luk 1:35 that her son would have no earthly father]: 33 and he shall reign over the house of Jacob [That is, over the family or descendants of Jacob; but the expression includes his spiritual, rather than his carnal, descendants ( Gal 3:7, Gal 3:28, Gal 3:29). This name therefore includes the Gentiles as the name of a river includes the rivers which flow into it] forever [ Dan 2:44, Dan 7:13, Dan 7:14, Dan 7:27, Mic 4:7, Psa 45:6, Heb 1:8, Rev 11:15]; and of his kingdom there shall be no end. [ Isa 7:9. Christ shall resign his mediatorial kingdom to the Father at the close of this dispensation ( 1Co 15:24-28); but as being one with his Father he shall rule forever.] 34 And Mary unto the angel, How shall this be [Her question indicates surprise, not disbelief. Unlike Zacharias, she asked no sign. The youthful village maiden, amid her humble daily duties, shows a more ready faith in the far more startling message than the aged priest in the holy place of the temple in the atmosphere [15] of the sacred incense], seeing I know not a man? 35 And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow [the Spirit of God is thus spoken of as “brooding over” or overshadowing creation to develop it– Gen 1:2] thee [This indicates that the Holy Spirit himself created the body of Christ ( Heb 10:5). The spirit, or divine nature, of Christ was from the beginning, and was unbegotten–that is, in the sense of being created]: wherefore also the holy thing. [the body of Jesus– Heb 7:26, 1Pe 2:22] which is begotten [ Gal 4:4] shall be called the Son of God. [As the Evangelist is here talking about the bodily and human nature of Jesus, it is possible that he may here speak of Jesus as the Son of God in the same sense in which he called Adam the son of God ( Luk 3:38); that is, his body and human nature were the direct and miraculous production of the divine power. If so, we find Jesus called the Son of God in three several senses: 1. Here, because he was born into the world in a supernatural manner. 2. Elsewhere, because by his resurrection he was begotten from the dead ( Rom 1:4, Act 13:33, Psa 2:7). 3. Also elsewhere, because of the eternal, immutable, and unparalleled relationship which he sustains to the Father– Joh 1:1, Joh 1:14, Joh 1:18.] 36 And behold, Elisabeth thy kinswoman, she also hath conceived a son in her old age. [The angel tells of Elisabeth’s condition, that it may encourage the faith of Mary, and lead her to trust in Him with whom nothing is impossible– Jer 32:17, Jer 32:27, Gen 18:14, Mat 19:26.] 37 For no word from God shall be void of power. [ Isa 55:11.] 38 And Mary said, Behold, the handmaid [Literally, “slave” or “bondservant.” It is the feminine form of the word which Paul so often applies to himself ( Rom 1:1, Tit 1:1). Mary uses it to indicate her submissive and obedient spirit] of the Lord; be it unto me according to thy word. [In great faith she not only believes the promise, but prays for its fulfillment. She bowed to the will of God like [16] Eli ( 1Sa 3:18), and became the mother of Him who prayed, “Not my will, but thine, be done”– Luk 22:42.] And the angel departed from her.

[FFG 14-17]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

THE ANNUNCIATION TO MARY

26-30. When I visited Nazareth, I spent some time in the Church of the Annunciation, quite magnificent and capacious, said to stand on the identical spot where the angel Gabriel delivered the wonderful tidings to Mary. Here we have it stated positively that Joseph, the husband of Mary, was a descendant of David. While the genealogy of our Savior recognizes the necessity of Marys personal identity with Davids family, and it is so taken for granted, yet it is not directly revealed, except in her wifehood to Joseph; as you must remember the institution of matrimony actually identifies husband and wife, They two shall be one flesh. In the recognition of this absolute unification through the institution of matrimony, we must concede Marys identity with the family of David.

31. And thou shalt call His name Jesus. This name is eminently significant of His office and mission to save the whole world, as it is a Greek word, and means Savior,

Fuente: William Godbey’s Commentary on the New Testament

Luk 1:26-38. Prediction of the Birth of Jesus.Lk. alone gives this narrative. Three or four months before the birth of Elisabeths child, Gabriel comes to Nazareth and announces to Mary, a virgin betrothed to one Joseph, a descendant of David, that she stands high in Yahwehs favour. After dispelling her fear he announces that she shall bear a son Jesus (= Joshua, saviour) who shall be called Son of the Most High (i.e. God), and fulfil the popular Messianic expectation. Mary displays some astonishment at the thought of bearing any child, and Gabriel gives further details. The Holy Spirit, the power of God, is to beget the child, and (mg.) the holy thing which is to be born shall be called the Son of God; the term is here used in the ordinary sense, not Messianic as in Luk 1:32. The angel tells Mary about Elisabeth her kinswoman, and says that nothing is impossible with God. Mary accepts her destiny, and the angel departs.

Luk 1:34 f. Many scholars regard these verses as an interpolation, either by Lk. into his source, or by a later editor into Lk. There is no MS. evidence to support this suggestion, though one Old Latin text (b) substitutes Luk 1:38 for Luk 1:34. For a full discussion see Moffatt, INT, p. 268f. Spitta would further omit Luk 1:36 f., and make Luk 1:37 follow Luk 1:33. In this case Marys acceptance of the prediction is in contrast to Zachariass scepticism. Besides, Elisabeths case is hardly proof that Mary was to be the mother of the Messiah, though as an argument from the less to the greater it may serve. The idea of Luk 1:35 and its terminology are not Hebraic; spirit in Heb. is feminine. But it is possible to take overshadow in its primary Gk. sense of hide or conceal. Pregnant women were regarded as peculiarly liable to the assaults of evil spirits (cf. Rev 12:1-6). We may thus have here the idea of Satan lying in wait for the future Messiah (cf. Rev 12:1-5); to avoid any molestation the Power of the Highest will conceal the mother till the danger is past. Or it may be simply that the child, while conceived in the usual way, was to receive a special pre-natal sanctity like John (Luk 1:15). Another difficulty in the ordinary acceptance of Luk 1:34 f. is the discrepancy with Luk 3:22, where the original reading is Thou art my Son; this day have I begotten thee.

Fuente: Peake’s Commentary on the Bible

Verse 26

The scene now changes to a distant part of the country. Nazareth was in Galilee, fifty or sixty miles from Jerusalem.

Fuente: Abbott’s Illustrated New Testament

1:26 {3} And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,

(3) The angel, serving the Lord who would be born, is sent to the virgin Mary, in whom the son of the most high promised to David is conceived by the power of the Holy Spirit.

Fuente: Geneva Bible Notes

B. The announcement of Jesus’ birth 1:26-56

This section parallels the one immediately preceding (Luk 1:5-25). Their forms are so similar that Luke must have arranged them to bring out the similarities between them. Gabriel announced the birth of Jesus as he had John’s birth. Again the fact of a divinely initiated birth announcement shows the unique significance of the individual to be born. In the preceding section the father was the main figure, but in this one the mother is.

"Luke presents the theology of the Incarnation in a way so holy and congruent with OT sacred history that any comparisons with pagan mythology [that the original readers may have made] seem utterly incongruous. Instead of the carnal union of a pagan god with a woman, producing some kind of semidivine offspring, Luke speaks of a spiritual overshadowing by God himself that will produce the ’holy one’ within Mary." [Note: Liefeld, p. 829.]

Luke may have obtained some of the intimate information in this section directly from Mary. In this section Luke stressed Jesus’ divine sonship (Luk 1:32; Luk 1:35) and His messianic role as ruler over God’s kingdom on earth (Luk 1:32-33). He also stressed God as the "Most High" (Luk 1:32; Luk 1:35; cf. Luk 1:76), the Holy Spirit’s power (Luk 1:35), and God’s grace (Luk 1:29-30; Luk 1:34-35; Luk 1:38).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. The introduction of Mary and Joseph 1:26-27

The time reference and the same angel connect this incident directly with what precedes (Luk 1:24). Luke presented God as taking direct action not only here but throughout his Gospel and Acts. He may have generously called Nazareth a city (Gr. polis) to give it status in the eyes of his readers. The Greek language had no word for "town," and the alternative would have been to call it a "village." It would have been unknown to almost everyone outside Palestine, so Luke described it as being in Galilee. [Note: See the map "Places Mentioned in Luke’s Gospel" at the end of these notes.] Gabriel now visited a small town in Galilee, on the northern border of Zebulun, contrasted with the big city of Jerusalem in Judea, where he had met Zechariah. [Note: See P. Winter, "’Nazareth’ and ’Jerusalem’ in Luke chs. 1 and 2," New Testament Studies 3 (1956-57):136-42.] Because of Gentile influence the Galilean Jews were not as strict in their observance of the law and Pharisaic tradition as their southern brethren. [Note: For information on religious conditions in Galilee, see Sean Freyne, Galilee from Alexander the Great to Hadrian 323 B.C.E. to 135 C.E., pp. 259-97.]

Young Mary also contrasts with old Zechariah and Elizabeth. Her name, the equivalent of Miriam in the Old Testament, apparently meant "exalted one." [Note: Marshall, The Gospel . . ., p. 65.] The Greek word parthenos ("virgin") refers to a young, unmarried girl and implies virginity. [Note: J. Massingbyrde Ford, "The Meaning of ’Virgin,’" New Testament Studies 12:3 (1966):293-99.] It clearly means virgin here (cf. Luk 1:34). [Note: See J. Greshem Machen, The Virgin Birth of Christ; James Orr, The Virgin Birth of Christ; Thomas Boslooper, The Virgin Birth; R. E. Brown, The Virginal Conception and Bodily Resurection of Jesus; and Robert Gromacki, The Virgin Birth: Doctrine of Deity.] Betrothal often took place shortly after puberty. [Note: Liefeld, p. 830.] Consequently Mary may have been a young teenager at this time. During betrothal a man and a woman were considered husband and wife even though they lived apart and did not have sexual relations. [Note: Jeremias, pp. 364-67.] Only divorce or death could terminate the betrothal, and from then on society considered them widow and or widower.

Luke identified Joseph as a descendant of David. He evidently considered Jesus a legitimate heir to David’s throne since Joseph was Jesus’ guardian (cf. Luk 3:23). In Semitic society it was not necessary to be a blood descendant to possess family inheritance privileges (Gen 15:3; Gen 17:12-13; cf. Gen 48:5; Exo 2:10; 1Ki 11:20; Est 2:7). Since Joseph was Jesus’ legal guardian, Jesus thereby qualified to inherit as a legitimate son of Joseph. This fact has important bearing on the promise in Luk 1:32 b.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)