Exegetical and Hermeneutical Commentary of Luke 1:30
And the angel said unto her, Fear not, Mary: for thou hast found favor with God.
Fear not, Mary – Do not be alarmed at this appearance of an angel. He only comes to announce to you good tidings. Similar language was addressed by an angel to Joseph. See the notes at Mat 1:20.
Thou hast found favour with God – Eminent favor or mercy in being selected to be the mother of the Messiah.
Fuente: Albert Barnes’ Notes on the Bible
This expounds those words, thou that art highly favoured, Luk 1:28, and lets her know that he came upon no ill design unto her, neither upon any human errand, nor yet with any message of evil tidings from God, for she was one for whom God had a favour.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And the angel said unto her, c] Observing the consternation and confusion she was in
fear not, Mary; he calls her by her name, signifying that she was well known to him, as the saints are to the ministering angels, who are often sent unto them, encamp about them, and do them many good offices; and bids her not be afraid, he had no ill design upon her, nor brought any ill news to her:
for thou has found favour, or “found grace with God”; and what that particular grace and favour was, is expressed in the following verses.
Fuente: John Gill’s Exposition of the Entire Bible
Favour (). Grace. Same root as (rejoice) and in verse 28. To find favour is a common O.T. phrase. is a very ancient and common word with a variety of applied meanings. They all come from the notion of sweetness, charm, loveliness, joy, delight, like words of grace, Lu 4:22, growing grace, Eph 4:29, with grace, Col 4:6. The notion of kindness is in it also, especially of God towards men as here. It is a favourite word for Christianity, the Gospel of the grace of God (Ac 20:24) in contrast with law or works (Joh 1:16). Gratitude is expressed also (Lu 6:32), especially to God (Ro 6:17).
With God ( ). Beside God.
Fuente: Robertson’s Word Pictures in the New Testament
Grace [] . From the same root as cairw, to rejoice.
1. Primarily that which gives joy or pleasure; and hence outward beauty, loveliness, something which delights the beholder. Thus Homer, of Ulysses going to the assembly : “Athene shed down manly grace or beauty upon him” (Odyssey, “2 12); and Septuagint, Psa 45:3,” grace is poured into thy lips. ” See also Pro 1:9; Pro 3:22. Substantially the same idea, agreeableness, is conveyed in Luk 4:22, respecting the gracious words, lit., words of grace, uttered by Christ. So Eph 4:29.
2. As a beautiful or agreeable sentiment felt and expressed toward another; kindness, favor, good will. 2Co 8:6, 7, 9; 2Co 9:8; Luk 1:30; Luk 2:40; Act 2:47. So of the responsive sentiment of thankfulness. See Luk 6:32, 33, 34; Luk 17:9; but mostly in the formula thanks to God; Rom 6:17; 1Co 14:57; 2Co 2:14; 2Ti 1:3.
3. The substantial expression of good will; a boon, a favor, a gift; but not in New Testament. See Rom 5:15, where the distinction is made between cariv, grace, and dwrea ejn cariti, a gift in grace. So a gratification or delight, in classical Greek only; as the delight in battle, in sleep, etc.
4. The higher Christian signification, based on the emphasis of freeness in the gift or favor, and, as commonly in New Testament, denoting the free, spontaneous, absolute loving kindness of God toward men, and so contrasted with debt, law, works, sin. The word does not occur either in Matthew or Mark.
Fuente: Vincent’s Word Studies in the New Testament
1) “And the angel said unto her,” (kai eipen ho angelos aute) “And the angel said directly to her,” to comfort and console her fears.
2) “Fear not, Mary:” (me phobou mariam) “Do not fear, Mary,” do not be afraid. Note, God’s angels know God’s children by name; Daniel and Zacharias had learned this lesson, that was now taught to Mary; See Heb 1:14; Psa 34:7.
3) ” For thou hast found favor with God.” (heures gar charin para to theo) “For you have found favor with God,” found the gracious good will of and with God; For she had now been Divinely approved to become the mother of heaven’s choice, Luk 1:39-45. What favor toward a poor virgin in an obscure town.
Fuente: Garner-Howes Baptist Commentary
30. Fear not, Mary He bids her lay aside fear. Let us always remember—what arises from the weakness of the flesh—that, whenever the feeblest ray of the Divine glory bursts upon us, we cannot avoid being alarmed. When we become aware, in good earnest, of the presence of God, we cannot think of it apart from its effects. (25) Accordingly, as we are all amenable to his tribunal, fear gives rise to trembling, until God manifests himself as a Father. The holy virgin saw in her own nation such a mass of crimes, that she had good reason for dreading heavier punishments. To remove this fear, the angel declares that he has come to certify and announce an inestimable blessing. The Hebrew idiom, Thou hast found favor, is used by Luke instead of, “God has been merciful to thee:” for a person is said to find favor, not when he has sought it, but when it has been freely offered to him. Instances of this are so well known, that it would be of no use to quote them.
(25) “ Neque otiosam imaginari licet.” — “ Car nous ne pouvons point apprehender à bon escient la presence de Dieu, sinon avec ses effects.”
Fuente: Calvin’s Complete Commentary
(30) Thou hast found favour with God.The noun is the same as that elsewhere translated grace, but the latter word, though fit enough in itself, has become so associated with the technicalities of theology that it is better, in this place, to retain favour.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
30. Fear not He prefaces his announcement to Mary, as to Zacharias, with an encouraging fear not. The Gospel dispensation opens with a dismissal of fear and a promise of salvation.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘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.”
The angel gently gave her his reassurance. She was not to be afraid. Rather she had found favour with God. God was pleased with her, and wanted to bless her. And the angel then informed her of what was required of her. She had been chosen to be the mother of the Messiah. For she was to conceive in her womb and bring forth a son, and was to call His name Jesus. The very way in which this was said implied a birth from a virgin. Even though she was a young unwed virgin, there was no thought of a husband. She was to conceive in her own womb, and bring forth her own son, because the Holy Spirit of God had come on her.
The words reflect Isa 7:14 LXX, ‘behold a virgin will conceive in the womb and bear a son, and will call his name Immanuel’ (idou he parthenos en gastri exei kai texetai uion kai kaleseis to onoma autou Immanouel – LXX). This compares with ‘kai idou sullempse en gastri kai texe uion kai kaleseis to onoma autou Yesoun’ here in Luke. Luke may have had a translation for Isa 7:14 which was even closer. That Mary is a virgin (parthenos) has already been declared in Luk 1:27. It may be this similarity that raises the question in Mary’s mind that she asks in Luk 1:34.
‘And will call his name JESUS.’ His name was to be Je-sous, signifying ‘YHWH is salvation’. The naming of Jesus parallels the naming of John, both indicating that they are under His protection and purpose. Compare how the son who is to be born to the virgin in Isa 7:14 is also named by the Lord. He was to be named Immanu-el, ‘God is with us (to save)’. And in all of them, through their names, He has revealed something of what they will be.
Fuente: Commentary Series on the Bible by Peter Pett
30 And the angel said unto her, Fear not, Mary: for thou hast found favour with God.
Ver. 30. Fear not, Mary ] We are not fit to hear till quit of carnal affections and passions. The ear which tastes words as the mouth doth meat, when killed with choler or other ill humours, can relish no comfort.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
found. Put by Figure of speech Synecdoche (of Species), App-6, for “received”.
favour = grace: which is favourthe unworthy, as patience is favour to the obstinate, as mercy is favour to the miserable, as pity is favour to the poor, &c.
with = from. Greek. para. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
Luk 1:30. , for thou hast found favour) Hebr. . So Act 7:46; Heb 4:16.
Fuente: Gnomon of the New Testament
angel
(See Scofield “Heb 1:4”)
Fuente: Scofield Reference Bible Notes
Luk 1:13, Luk 12:32, Isa 41:10, Isa 41:14, Isa 43:1-4, Isa 44:2, Mat 28:5, Act 18:9, Act 18:10, Act 27:24, Rom 8:31, Heb 13:6
Reciprocal: Gen 6:8 – General Gen 15:1 – Fear Gen 49:18 – General 2Sa 9:7 – Fear not 2Ki 4:16 – thou shalt Son 8:10 – then Dan 10:12 – Fear not Mat 1:20 – fear not Mar 16:5 – and they Luk 1:28 – highly favoured Luk 2:10 – Fear not
Fuente: The Treasury of Scripture Knowledge
THE PROMISED SON
And the angel said unto her, Fear not, Mary: for thou shalt bring forth a Son, and shalt call His name Jesus.
Luk 1:30-31
In keeping the Feast of the Annunciation we must beware of anything approaching the Mariolatry which is characteristic of the Roman Church, but while we do not offer the Virgin Mary worship we highly reverence her memory. We can never forget that she was highly favoured amongst women in that she was chosen to be the channel by whichand the thought is a most stupendous onethe Incarnation of the Son of God was to be effected. We reverence her purity and we admire the beauty of her character. When we think of the greatness conferred upon womanhood in the Incarnation it should lead all menshould it not?to cultivate habits of chivalry and grace in all their dealings with women. But we shall mistake the significance of this festival unless we observe that the Church centres our attention, not upon Mary, but upon her promised Son. The Collect, the Epistle, the Gospel, the Lessons all point to Him.
I. The promised Son.The message of the angel revealed to Mary that her Son should be Jesus the Saviour. He was coming to redeem Israel, to save His people from their sinsand not Israel only, but all the world. This was He, of Whose coming Isaiah prophesied (see portion of Scripture appointed for Epistle) when he said that a virgin shall conceive and bear a son, and shall call His name Immanuel. Nor was this all. The angel who appeared to Mary said that her Son should be a King, and of His kingdom there shall be no end.
II. The work He came to do.As our Saviour He came to save us from our sins. He was manifested that He might destroy the works of the devil. Has His coming made any difference to your life? Has He saved, is He saving you? He is very near to every one of us, for is not His name Immanuel? That is the meaning of the IncarnationGod coming amongst men. We need a deeper realisation of the presence of God. What a stupendous thoughtGod with us! He claims to have control over our life, for is He not the King? Of His kingdom there shall be no end. Has it begun in you?
III. The future glory.It is astonishing that although nineteen hundred years have passed away there should still be so many who do not recognise His claims over them. May it be ours to know Jesus to be our Saviour! May we realise His presence in our lives as our Immanuel! May we recognise His claims as our King! Then, and then only, shall we pass through this world with an assurance of the future glory.
(SECOND OUTLINE)
A NEW POWER
Is it not obvious that what is wanted is a new power? Set me upon the rock that is higher than I is the cry of the universal human heart.
I. Where shall the new power be found?There is evidence enough and to spare that a new power has come on the earth (see text). It is true as we sing in one of our Christmas carols
Now a new power has come on the earth,
A match for the armies of hell.
The coming of this new power into a mans life is what we mean by salvation. To be saved is to make this new power our own. It is the great characteristic of the Christian religion which separates it from all other religions, by which men have sought to be at peace with God, that it is the religion of a new power.
II. Thus salvation is a present thing.If you are to be saved in the future you must be saved here and now.
III. Who can say that he needs not this power?You are sorely tempted; with God on your side you can overcome. Remember St. Bernards Rule of Life: Never despair of the mercy of God; never mistrust the power of God. Reckon up your foes. What is there against you? The world, the flesh, and the devil; and each is a mighty enemy. But these mighties never yet made an Almighty, and God is Almighty. God is on your side, and you can prevail if you will.
Rev. W. S. Swayne.
Fuente: Church Pulpit Commentary
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Seeing the disturbed condition of Mary, the angel assured her there was nothing to fear, but that God had selected her as an object of His favor.
Fuente: Combined Bible Commentary
Luk 1:30. Favor, or, grace. This verse also opposes the dogma of the Immaculate Conception.
Fuente: A Popular Commentary on the New Testament
2. The message of the angel: Luk 1:30-33.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 for ever; and of His kingdom there shall be no end.
By long continuance, Mary’s trouble would have degenerated into fear. The angel prevents this painful impression: Fear not. The term , thou hast found favour, reproduces the idea of ; this expression belongs to the Greek of the LXX. The angel proceeds to enumerate the striking proofs of this assertion, the marks of divine favour: 1 st, a Song of Solomon 2 d, His name, a sign of blessing; 3 d, His personal superiority; 4 th, His divine title; lastly, His future and eternal sovereignty., behold, expresses the unexpected character of the fact announced., Jesus, is the Greek form of , H3802, Jeschovah, which was gradually substituted for the older and fuller form , H3397, Jehoschovah, of which the meaning is, Jehovah saves. The same command is given by the angel to Joseph, Mat 1:21, with this comment: For He shall save His people from their sins. Criticism sees here the proof of two different and contradictory traditions. But if the reality of these two divine messages is admitted, there is nothing surprising in their agreement on this point. As to the two traditions, we leave them until we come to the general considerations at the end of chap. 2
The personal quality of this son: He shall be greatfirst of all, in holiness; this is true greatness in the judgment of Heaven; then, and as a consequence, in power and influence.
His title: Son of the Highest. This title corresponds with His real nature. For the expression, He shall be called, signifies here, universally recognised as such, and that because He is such in fact. This title has been regarded as a simple synonym for that of Messiah. But the passages cited in proof, Mat 26:63 and Joh 1:50, prove precisely the contrary: the first, because had the title Son of God signified nothing more in the view of the Sanhedrim than that of Messiah, there would have been no blasphemy in assuming it, even falsely; the second, because it would be idle to put two titles together between which there was no difference. On the other hand, the Trinitarian sense should not be here applied to the term Son of God. The notion of the preexistence of Jesus Christ, as the eternal Son of God, is quite foreign to the context. Mary could not have comprehended it; and on the supposition that she had comprehended or even caught a glimpse of it, so far from being sustained by it in her work as a mother, she would have been rendered incapable of performing it. The notion here expressed by the title Son of God is solely that of a personal and mysterious relation between this child and the Divine Being. The angel explains more clearly the meaning of this term in Luk 1:35.
Lastly, the dignity and mission of this child: He is to fulfil the office of Messiah. The expressions are borrowed from the prophetic descriptions, 2Sa 7:12-13, Isa 9:5-7. The throne of David should not be taken here as the emblem of the throne of God, nor the house of Jacob as a figurative designation of the Church. These expressions in the mouth of the angel keep their natural and literal sense. It is, indeed, the theocratic royalty and the Israelitish people, neither more nor less, that are in question here; Mary could have understood these expressions in no other way. It is true that, for the promise to be realized in this sense, Israel must have consented to welcome Jesus as their Messiah. In that case, the transformed theocracy would have opened its bosom to the heathen; and the empire of Israel would have assumed, by the very fact of this incorporation, the character of a universal monarchy. The unbelief of Israel foiled this plan, and subverted the regular course of history; so that at the present day the fulfilment of these promises is still postponed to the future. But is it likely, after the failure of the ministry of Jesus amongst this people, that about the beginning of the second century, when the fall of Jerusalem had already taken place, any writer would have made an angel prophesy what is expressed here? This picture of the Messianic work could have been produced at no other epoch than that to which this narrative refers itat the transition period between the old and new covenants. Besides, would it have been possible, at any later period, to reproduce, with such artless simplicity and freshness, the hopes of these early days?
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
1:30 And the angel said unto her, Fear not, Mary: for thou hast {c} found favour with God.
(c) So the Hebrews said, saying that those men have found favour who are in favour.