This section parallels the one immediately preceding (vv. 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 individuals 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."43
Luke may have obtained some of the intimate information in this section directly from Mary. In this section Luke stressed Jesus' divine sonship (vv. 32, 35) and His messianic role as ruler over God's kingdom on earth (vv. 32-33). He also stressed God as the "Most High"(vv. 32, 35; cf. v. 76), the Holy Spirit's power (v. 35), and God's grace (vv. 29-30, 34-35, 38).
The time reference and the same angel connect this incident directly with what precedes (v. 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. It would have been unknown to almost everyone outside Palestine, so Luke described it as being in Galilee.44Gabriel now visited a small town in Galilee contrasted with the big city of Jerusalem in Judea where he had met Zechariah.45Because of Gentile influence the Galilean Jews were not as strict in their observance of the law and Pharisaic tradition as their southern brethren.46
Young Mary also contrasts with old Zechariah and Elizabeth. Her name, the equivalent of Miriam in the Old Testament, apparently meant "exalted one."47The Greek word parthenos("virgin") refers to a young, unmarried girl and implies virginity. It clearly means virgin here (cf. v. 34).48Betrothal often took place shortly after puberty.49Consequently 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.50Only 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 by the right of adoption (cf. 3:23). Joseph adopted Jesus as his son, and Jesus thereby qualified to inherit as a legitimate son of Joseph. This fact has important bearing on the promise in verse 32b.
1:28 The fact that Gabriel greeted Mary as he did and did not greet Zechariah the same way shows Mary's favored position. Gabriel's greeting was customary: Hail! or Greetings! (Gr. chaire). Mary was highly "favored"(Gr. kecharitomene) because God chose to bestow special grace ("favor,"Gr. charis) on her (cf. Eph. 1:6, the only other New Testament occurrence of kecharitomene). She would be the mother of the Messiah, which was an honor every Jewish mother prayed would be hers. God did this without any special merit of her own (cf. v. 47).51The Lord's presence with Mary guaranteed His help in the assignment she would have to fulfill (cf. Judg. 6:12; Ruth 2:14).
1:29-30 The angel's unexpected appearance in the temple sanctuary had unnerved Zechariah (v. 12), but it was his greeting that troubled Mary. Perhaps he appeared at her door and she mistook him for an ordinary visitor. Gabriel calmed the fears he had aroused with an announcement of a special divine blessing (cf. v. 13) by assuring Mary that God was happy with her (cf. Gen. 6:8; 1 John 4:17-18). Gabriel had come to announce a blessing, not punishment.
1:31 These words would have come as good news indeed to Mary. Not only would she bear a son, but her son would obviously be someone special in view of the angelic announcement of His birth. The words Gabriel used are very similar to the wording of Isaiah 7:14 in the Septuagint (cf. Gen. 16:11-12). "Jesus"was a common name that came from "Joshua"(lit. Yahweh saves; cf. Matt. 1:21). As with John the Baptist, God exercised His sovereign prerogative by naming Jesus. Both names were significant in the light of salvation history.
1:32-33 Like John, Jesus would be great (v. 15). However, He would be the Son of God, a clear statement of His deity (Ps. 2:7-9; 89:26-29; cf. v. 35). The "Most High"is a common designation of God in the Old Testament (Heb. El Elyon, Gen. 14:8; et al.). It carried over into the New Testament (vv. 35, 76; 6:35; 8:28; Acts 7:48; 16:17; Heb. 7:13). The Greeks also used "Most High"to describe their gods.52
"In Semitic thought a son was a carbon copy' of his father, and the phrase son of' was often used to refer to one who possessed his father's' qualities (e.g., the Heb. trans. son of wickedness' in Ps. 89:22 [AV] means a wicked person)."53
Jesus would also be the long expected Messiah (2 Sam. 7:12-14; Ps. 89:3-4, 28-29). His divine sonship qualified Him for His messianic role. The messianic rule of the Son would continue forever after it began (Isa. 9:7; Dan. 7:14; Mic. 4:7; et al.).54
1:34 Mary, unlike Zechariah, did not ask for a sign thatwhat the angel had predicted would happen. The idea that the Messiah would appear soon did not surprise her either. Instead she asked howit would happen. This was not an expression of weak faith but of confusion. Consequently Gabriel did not rebuke her as he had Zechariah. She was unmarried and a virgin. She had not had sexual relations with any man.55Evidently Mary assumed that Gabriel meant she would conceive before she and Joseph consummated their marriage.56The euphemism of "knowing"someone sexually comes from the Old Testament (Gen. 4:1; 19:8; et al.).
1:35 Gabriel explained that the Holy Spirit would be God's enabling agent who would make Mary's supernatural act of service possible (cf. vv. 41, 67, 80; 2:25-27). He would overshadow Mary with His personal presence. Beyond this Gabriel was not specific. God settled upon the tabernacle in the wilderness similarly filling it with His presence (Exod. 40:35; cf. Ps. 91:4). It is interesting that the same Greek word, episkiazo, translated "overshadow"here, occurs in all three accounts of the Transfiguration where the cloud overshadowed those present (Matt. 17:5; Mark 9:7; Luke 9:34). Then the voice came out of heaven identifying God's Son, but here an angel identified Him as such. The Holy Spirit would produce a holy offspring through Mary. The deity and preexistence of the Son of God required a miraculous conception. His virgin birth resulted in His assuming a human nature without giving up His divine nature.
1:36-37 Even though Mary had not requested a sign, God gave her one, namely the pregnancy of Elizabeth. The exact relationship between Mary and Elizabeth is unknown, but they obviously knew they were relatives.
Gabriel also reassured Mary with one of the greatest statements of God's power that God recorded in the Bible (v. 37). This verse undoubtedly comforted Mary in the following months as it has comforted countless believers faced with difficult ministries ever since. God can do the impossible (cf. Jer. 32:17, 27). Gabriel was alluding to the angel's words to Sarah when he announced that she would bear a son in spite of apparently impossible obstacles (cf. Gen. 18:14). Verse 37 should also encourage readers of this story who doubt the possibility of a virgin birth to believe that God can do even this.
1:38 Mary responded submissively to God's will, as Hannah had (1 Sam. 1:11, where the same Greek word, doule, "servant,"occurs in the Septuagint). Even though Gabriel's announcement was good news, it was also bad news. Mary would bear the Messiah, but her premarital pregnancy would bring misunderstanding and shame on her for the rest of her life. Therefore her humble attitude is especially admirable (cf. Gen. 21:1; 30:34). Unfortunately she did not always maintain it (cf. John 2:5). In this she was only human.57
"This passage suggests four other important lessons: (1) the certainty that God will perform his promise, since nothing is impossible with him, (2) Mary's example as one chosen to serve God, an example that extends even beyond the willingness to be used to trust God to take us beyond our limitations, (3) the significance of the Virgin Birth of our Savior, and (4) the importance of sexual faithfulness throughout our lives."58
This section brings the parallel stories of John's birth and Jesus' birth together. The two sons had their own identities and individual greatness, but Jesus was superior. John began his ministry of exalting Jesus in his mother's womb.
1:39-40 Apparently Mary left Nazareth shortly after Gabriel's announcement to her. Her trip south to Elizabeth's home in the hill country of Judah would probably have covered 50 to 70 miles and taken three or four days.
1:41-42 Elizabeth was then at least six months pregnant (v. 36). She regarded the fact that John "leaped"in her womb as an indication of his joy that Mary, who would bear the Messiah, had come for a visit. The Holy Spirit also came upon Elizabeth then enabling her to greet Mary as the mother of Messiah. The Spirit evidently gave her intuitive understanding of Mary's role. She uttered her benedictions loudly in joyful praise to God and because of the Spirit's impelling. "Blessed"means specially privileged because of God's favor. She evidently meant that Mary was the most blessed among women. She was most blessed because her Son would be most blessed among all people. "Fruit of the womb"is an old figure of speech for a child (cf. Gen. 30:2; Deut. 28:4).
1:43 By "Lord"Elizabeth meant Jesus, not the entire Godhead. Jesus is God, but not all of God is Jesus. Consequently the Bible never ascribes the title "Mother of God"to Mary. She was the mother of Jesus, who was Elizabeth's Lord, since He was God.
Luke used the title "Lord"95 times out of its 166 occurrences in the Synoptics.59
"The use of kuriosin narrative to refer to Jesus is distinctive of Luke."60
This title has a double meaning. It is the word the Septuagint used to translate the Hebrew "Yahweh,"and the New Testament writers used it the same way. As such, it implies deity. It also means "master"in the sense of a superior person, specifically the Messiah. This usage does not necessarily imply that the person using it believed that Jesus was God. Elizabeth apparently meant that Jesus was the Messiah at least. Luke evidently used the term "Lord"frequently because for Greek readers "Christ"or "Messiah"had little meaning. The pagan Gentiles referred to Caesar as "Lord"Caesar meaning that he was their divine sovereign. "Lord"had the same connotation for Luke's original readers. Jesus is the divine sovereign for Christians.
Elizabeth considered herself unworthy that the mother of Messiah should visit her (2 Sam. 24:21; cf. 2 Sam. 6:2-11). She had done nothing to deserve this honor. Her inspired words reflect the superiority of Mary's child over her own son.
1:44-45 Elizabeth related to Mary what Luke had already told the reader about John leaping in her womb (v. 41). She then announced Mary's privileged condition. Her privileged condition was not just that she would bear the Messiah, but that she believed that she would bear Him when God announced that to her through Gabriel (cf. Acts 27:25).
The structure of verses 41-45 focuses attention on the fact that Mary would be the mother of the Messiah.
A John's leaping in Elizabeth's womb v. 41
B Elizabeth's blessing of Mary v. 42
C Elizabeth's acknowledgment that Mary's child was Messiah v. 43
A' John's leaping in Elizabeth's womb v. 44
B' Elizabeth's blessing of Mary v. 45
1:46-47 Mary's reply to Elizabeth was also an inspired utterance. This "Magnificat"has strong connections with Hannah's prayer of thanksgiving in 1 Samuel 2:1-10. However it also alludes to at least 12 other Old Testament passages.61Mary's familiarity with the Old Testament shows her love for God and His Word. A striking feature of this poem is the fact that Mary viewed God as overthrowing established authorities (v. 52). This would have been of special interest to Luke's original readers. She viewed herself as occupying an important role in the history of salvation (v. 48).
Structurally the song divides into four strophes: verses 46-48, 49-50, 51-53, and 54-55. Mary did not necessarily compose this song on the spot. She was a reflective person (2:51) who may have given it much thought before the Holy Spirit enabled her to share it with Elizabeth. Some students of this passage have concluded that Luke really composed it, but this is unlikely since he gave Mary the credit for it (v. 46).
In the first strophe (vv. 46-48), Mary praised God for what He had done for her.
Verses 46 and 47 are synonymous parallelism in which the second line restates the idea of the first line. The term "Magnificat"comes from the first word in the Latin translation of this song that in English is "exalts"or "glorifies."Mary focused on God in whom she rejoiced because He had saved her (Hab. 3:18; cf. 1 Sam. 2:1; Ps. 35:9). The phrase "God my Savior"is the equivalent of "God of my salvation"(Ps. 24:5; 25:5; Mic. 7:7; Hab. 3:18).
"Note that in beginning the Magnificat by praising God my Savior,' Mary answered the Roman Catholic dogma of the immaculate conception, which holds that from the moment of her conception Mary was by God's grace kept free from all taint of Original Sin.' Only sinners need a Savior."62
As an Old Testament believer, Mary's hope of salvation rested in God and His promises. Her hope was not in her own ability to make herself acceptable to God.
1:48 Mary probably considered her lowly social and personal position her humble estate. Again she referred to herself as the Lord's servant (v. 38). All generations of people would regard her as specially favored by God because He chose her to give birth to His Son. This verse gives the reasons Mary exalted and rejoiced in God (vv. 46-47). With Mary, God had begun to exalt the lowly (cf. Gen. 30:13; 1 Sam. 1:11). This exaltation would find full expression in Jesus' messianic reign.
1:49 The second strophe (vv. 49-50) glorifies God for His power, holiness, and mercy. Here are more reasons future generations would call Mary blessed. The Mighty One had done great things for her (cf. Ps. 24:8; Zeph. 3:17). Furthermore His name (i.e., His reputation) is holy. God is holy or different from humans in that He is high above all others, especially in His moral and ethical perfection (cf. Ps. 99:3; 103:1; 111:9; Isa. 57:15).
1:50 God's mercy (Gr. eleos) balances His power and holiness (Ps. 103:17; cf. Matt. 23:23). The Greek word eleostranslates the Hebrew hesed, meaning "loyal love,"in the Septuagint. His mercy refers to His compassion specifically on those with whom He has entered into covenant relationship. Those who fear God reverence and trust Him.
1:51-53 The third strophe (vv. 51-53) reflects on God's power in reversing certain social conditions. His favor to Israel is specially in view. God had dealt with Mary as He had dealt with His people (Ps. 89:13; 118:16). God had reversed their conditions politically (v. 52) and socially (v. 53). Jesus' appearance and messianic reign would continue these divine works on a universal scale.
"Luke wrote more on the topic of wealth than any other New Testament writer."63
1:54 The last strophe (vv. 54-55) recalls God's mercy to Israel and to Mary (cf. Isa. 41:8-9; 42:1; 44:21). He had been consistently faithful to His covenant promises with His people having tempered judgment with mercy (cf. Mic. 7:20). God's past faithfulness gives hope for the future.
"One of the important functions of the Magnificat is to provide an initial characterization of the God whose purpose shapes the following story."64
1:56 This verse resumes the narrative interrupted in verse 46. Mary remained with Elizabeth for the duration of Elizabeth's pregnancy. Then she returned to her home, not Joseph's. They were not yet married.
