Birth Announcements

Luke began with the announcement of John the Baptists birth. Herod the Great reigned from 37 A.D.-4 B.C. What Luke described occurred toward the end of Herod's reign. Hendriksen says:

The days of Herod! This is Herod I, often designated "Herod the Great." The date of his birth seems to have been 74 B.C. The period during which he ruled over the Jews is generally dated 37-4 B.C.

He did not all at once become the actual ruler of all of Palestine. Rather, he had been nominated king of Judea by the Roman senate in the year 40 B.C. An army was given him. With this army - hence, "with his own sword" - he was to carve out a kingdom for himself. In this he gradually succeeded.

He is mentioned here (Luke 1:5) and also in Matt. 2:1-22, but nowhere else in the New Testament. He should not be confused with his son "Herod the tetrarch," as Luke sometimes calls that son (see also Matt. 14:1).

There was only one Temple and priests served in it according to a roster or schedule. Luke says, "there was a priest named Zechariah, who belonged to the priestly division of Abijah." Bock says:

In his goodness, God picks an important moment in the career of Zechariah to make his divine move. As a priest he served at the temple for two one-week periods a year. He was a member of one of twenty-four divisions in the first-century priesthood (Josephus, Life 1 2; Antiquities 7.14.7 363-67), one of approximately 18,000 priests. More specifically, he was a member of the eighth order, Abijah (1 Chron. 24:10). A priest only officiated at the sacrifice once in his life, having been selected by lot (m. Tamid 5:2-6:3). The setting is one of two times for daily prayer set aside at the temple (9 A.M. or 3 P.M.); it is the time of the "perpetual offering" (Exod. 29:38-42). The angel appears as Zechariah places the incense on the altar (Luke 1:11). At this high moment, God begins to work in a fresh way to redeem humankind by revealing his sending of the forerunner of the One who would take sin away from the world. How appropriate to pick a moment of worship and a time when people recognized their need for cleansing from sin!

As to "Elizabeth." Barclay ays, "A priest might marry only a woman of absolutely pure Jewish lineage. It was specially meritorious to marry a woman who was also a descendant of Aaron, as was Elizabeth, the wife of Zacharias." Luke consistently paid attention to the roles women played in his history (e.g., Luke 1:42; 2:36-38; 7:37-50; 8:1-3,43-56; 10:38-42; 11:27-28; 13:11-21; 21:23; 23:27-29,49-56; 24:1-24). This is significant and reveals that women were always an important part of the Gospel message, from Eve forward.

Herod. Herod the Great who ruled the region from 37 to 4 B.C. He was one of the few people who was granted the title king by Rome. He was brutal in leadership. He even murdered his family when it served his purposes. Herod was also known for his construction projects, including the expansion of the Jewish temple in Jerusalem. Judea. Used to describe the general area, which included Judea, Galilee, Samaria, Perea, and Idumea. Herod himself was part Idumean, Zechariah. A descendent of Aaron whose family has survived the exile. His name means the Lord remembers. division of Abijah. Israel's priesthood was grouped into twenty-four divisions for organized service (1 Chron. 23:32; 24:10). Each division had about 1,000 priests. Every priest served during the feast days. The rest of the year, each division served for a week twice a year. These divisions were named for their ancestral head (Ezra 10:16-22; Neh. 12:1-21). Elizabeth. The same name as Aaron' wife (Exod. 6:23), which means either I swear by God or my God is my fortune. Both indicate reliance on God. Zechariah's wife was also of Aaron's lineage. Their marriage would have been viewed as special blessing from God.

Zechariah and his wife Elizabeth were upright in the sight of God! They observed all the Lord's commandments and regulations blamelessly. This strong expression does not mean that they never sinned, but rather that they were godly and upright people. They were loyal to the covenant, which includes the confession of their sin (cf. 1 John 1:9). See WCF 15.2; WLC 76. Stein says, "Righteousness is an important characteristic of God's people in Luke-Acts. Their righteousness was in the sight of God and not just in appearance as in the case of some Pharisees."

Luke mentions, "commandments and regulations." This expressions is a frequent Old Testament phrase, such as laws, ordinances, and judgments. For Luke (cf. Psa. 119:1), keeping the commandments and regulations through grace results in being upright and blameless before God. This continues in Christianity even today (Luke 10:25-28; 16:17; 18:18-20; 23:56; Acts 21:20, 24; 22:12). Have you accepted the good news of the Gospel as they did? (Luke 1:19). Does your life bear witness to this?

However, though they had served God in such a wonderful way, they were childless. Children were seen as God's reward for faithful service (Psa. 127:3-5), So, this couple must have grieved the fact that they were childless.

Luke emphasized the piety of Zechariah and Elizabeth (see Ps. 119:1). They were examples of the faithful remnant of believers in Israel. Yet, Luke's description does not mean they were sinless (vv. 18-20). It does show that their barrenness was not the result of sin. Their age is reminiscent of the situation of Abraham and Sarah (Gen. 18:11). See WCF 15.2; WLC 76.

One priestly duty was to keep incense burning on the altar before the Most Holy Place. Fresh incense was brought before every morning sacrifice and after every evening sacrifice. The large number of priests serving a single temple meant that a priest had few opportunities to take part in the ritual. No priest could offer incense more than once in his life (some priests never had the privilege). This was to be the high point in Zechariah's career. He would go into the Holy Place with other priests, but they would withdraw and he alone would offer the incense.

It is significant that he was chosen "by lot." Least the reader think this means by sheer luck, God controls the "lot." Proverbs 16:33 says, "The lot is cast into the lap, but its every decision is from the LORD." God is in control of the smallest of details. Stein says, "This example and the fact that the selection of Matthias (Acts 1:26) was preceded by prayer (Acts 1:24-25) make clear that that act should also be understood as taking place according to God's providential will."

This was not mere chance, but God's active providence (Prov. 16:33). He willed that Zechariah serve that day. Lots were used to select who would serve due the large number of priests (v. 5). incense. A mixture of ingredients designed to produce a sweet aroma (Exod. 30:34-38). This was offered twice a day along with the morning and evening sacrifices (Exod. 30:7-8). The incense represented Zechariah's own prayers as well as the prayers of the people gathered outside the temple (v. 10). Given the large amount of priests in each division, each priest offered the incense for the daily sacrifice only once in their lifetime, which made this a particularly a significant day for Zechariah.

And now profound silence ensues, for the most solemn action of the ritual is about to occur. A signal is given. The sacred moment has arrived for Zechariah to place the incense upon the coals, causing a cloud to arise, its fragrance rising and spreading. Together with the ascending aroma a fervent prayer, consisting of thanksgiving for blessings received and of supplication for peace upon Israel, now issues from the heart and lips of the priest. The people, gathered "outside" the sanctuary but "inside" its courts (Israel's Court, Women's Court, with priests and Levites in evidence especially in the Priests' Court . . . ) are also praying, in a prostrate position and with outstretched hands. Then they wait for Zechariah to return from the altar of incense and to proceed eastward to the steps in the front of the sanctuary (Holy Place and Holy of Holies). On these steps Zechariah, accompanied by other priests, is expected to pronounce the Aaronic blessing on the people. This benediction will be followed by songs of praise, public offerings, etc.

As Hendriksen above explains this is how Israel worshipped. Do we attend Church today with such grand expectation and with out-reached arms in prayer? (see below).

Prayer is a key theme in Luke's Gospel. Luke showed the connection between prayer and significant events in God's plan (see 3:21; 6:12; 9:18, 28-29; 11:1-4; 22:40, 46; 22:32). Luke emphasized the importance of prayer for Christian discipleship.

Angelic beings dwell in God's presence (Ps. 68:17; 103:19-22; Mark 12:25; Rev. 4:6-7; 5:1-2, 11-12) and often act as his messengers (Judg. 6:12; Dan. 9:21). They should be distinguished from the angel of the Lord in the Old Testament (Gen. 16:7-13; 22:11-18; 31:7-13; Num. 22:22-35; 2 Sam. 14:4-20).

An angel of the Lord appears to Zechariah. 400 years of silence has come to an end (see below). The angel is standing at the right side of the altar of incense (Luke 1:11). The angel would have been between the incense altar and the golden candlestick.

"When Zechariah saw him, he was startled and was gripped with fear" (Luke 1:12). This initial encounter surprised Zechariah. Why do we so often pray not expecting God's answer, his presence? However, Zechariah's reaction is not uncommon when one senses that God or his agent is present (Exod. 15:16; Judg. 6:22-23; Isa. 6:5; Dan. 8:16-17). Why are Christians so surprised by grace?

The angel, Gabriel (Luke 1:19), comforts Zechariah and tells him not to be afraid. He says to him:

Your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to give him the name John. He will be a joy and delight to you, and many will rejoice because of his birth, 15 for he will be great in the sight of the Lord. He is never to take wine or other fermented drink, and he will be filled with the Holy Spirit even from birth. Many of the people of Israel will he bring back to the Lord their God. And he will go on before the Lord, in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous - to make ready a people prepared for the Lord. (Luke 1:13-17).

Angelic visitations to announce births are rather common in the Old Testament (Gen. 16:10-11; 17:15-19; 18:10-15; 25:23; Judges 13:3-21). However, this visitation is unusual in that the father rather than the mother receives the message.

Zechariah had been in prayer. This may have been a prayer for a son, but perhaps (more probably at such a moment) it was for the redemption of Israel. Either way, the answer to the prayer would be realized in the birth of a son.

Zechariah is instructed to give his child the name of "John." Hughes says, "John, Yohanan, means "God has been gracious" or "God has shown favor." The logic of the name is clear: a prayer had just been offered for grace or favor, and that prayer was heard. A son will be born and is to be named "God has been gracious." Aged Elizabeth will experience a maternal spring. A gracious gift will come from her dry womb." Bock states, "When God names a child, that child is especially significant in God's plan (Gen. 16:8, 11; 17:19; 1 Kings 13:2; Isa 7:14; 49:1; Matt. 1:21; Luke 1:31). This child will be great before God."

While it is natural that a son would be a joy and delight to his parents, this child would be special, and many would be glad because of him (Luke 1:14). Stein says, "This joy was not just a personal feeling but the eschatological joy brought by the arrival of the messianic age (Luke 2:10; 10:17; 24:41, 52)."

John was to abstain from alcoholic drinks leads many scholars to surmise that John was to take the vow of a Nazirite (Num. 6:1-4), but Luke does not specify this. It is more likely that John had a unique position, neither as a priest nor as a Nazirite. John will be empowered by the Spirit from birth (that is, from his mother's womb). In the entire New Testament only John is described in this way, thus showing how special he was in the history of salvation. When he exalted Jesus above himself, John raised Jesus to the greatest possible honor. Reformed theology has also seen in this verse an indication that God may regenerate infants in an extraordinary manner, apart from the outward call of the gospel. See WCF 10.3.

The Holy Spirit is very active in these opening chapters (Luke 1:35, 41, 67; 2:25-27); as he is throughout redemptive history (see below). John shall be in "the spirit and power of Elijah" (Luke 1:17). See Malachi 3:1; 4:5. "Many of the people of Israel will he bring back to the Lord their God" (Luke 1:16). John's preaching shall "turn the hearts of the fathers to their children." This may mean remedying disunity in families or, if the fathers are understood as the great ancestors of the people, inducing the people to live so as to receive the approval of their great forefathers. The later is probably the meaning, (but this would then in some ways reunify families too). The climax is that John would prepare the way for the Lord. It is that fulfillment of prophecy for which he is especially remembered.

Zechariah asked the angel, "How can I be sure of this? I am an old man and my wife is well along in years." The angel answered, "I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to tell you this good news" (Luke 1:18-19). We see the angel identified as "Gabriel." His name literally, means "man of God." Gabriel is one of only two angels named in Scripture; Michael is the other (Dan. 10:13, 21; 12:1; Jude 1:9; Rev. 12:7-9). That he stands in God's presence indicates his greatness. Such a one should be believed. Gabriel says, "I have been sent to speak to you and to tell you this good news." The verb employed here would later characteristically refer to preaching the Gospel.

Gabriel tells Zechariah that he will be disciplined (cf. Heb. 12); he will "be silent and not able to speak until the day" John is born. However, temporarily revoking Zechariah's ability to speak was not only disciplinary, but also a sign of assurance that the angel's words were true (cf. Luke 1:18). See WCF 11.5. Gabriel's words were fulfilled (Luke 1:57-80).

The angel's word of promise to Zechariah was the first word Israel had received from God since the close of the Old Testament. It was a significant moment in preparation for Jesus's arrival.

prayer has been heard. Zechariah prayed for a son. But as a priest, he would have also prayed for all Israel (Joel 2:17; Mal. 1:9). Perhaps he had prayed for God to send his long-promised Messiah. John. John's name means Yahweh has given.

The joy that came from John's birth would extend from his parents to many others in the world. The reason for this joy is explained in vv. 15-17.

never drink wine or strong drink. John's lifestyle was similar to that of a Nazarite (Num. 6:1-3) or one dedicated to the Lord (Lev. 10:9). This outward setting apart pointed to a greater spiritual reality. filled with the Holy Spirit. While other prophets in the Old Testament has been empowered by God's Spirit (see Num. 11:25; 2 Kgs. 2:9; 2 Chron. 2420; Ezek. 43:5; Mic. 3:8), John was the first to be filled from the womb. Unlike anyone else, God redeemed John and set him apart for the work of preparing the way for the Messiah (v. 17; 3:1-17). See WCF 10.3

Through John's prophetic ministry, many would be converted to the Lord. go before. He will prepare the way for God's coming (3:4). spirit and power of Elijah. John's ministry would be reflective of Elijah's before him. Even his lifestyle resembled Elijah (2 Kgs. 1:8; Matt. 3:4). This was in fulfillment of God's promise (Mal. 4:5-6). people prepared. John would bring a spirit of repentance to Israel. Because of his preaching, people will begin turning from their sin towards God. This will even be seen in the restoration of families.

Zechariah knew the stories of God miraculously giving children to the elderly and barren (see Gen. 11:30; 25:21; 29:31; Judg. 12:2-3; 1 Sam. 1:15). This was evidence of his unbelief (v. 20; see 11:16; Mark 11:18; Acts 13:11).

Gabriel. One of only three angels named in the Bible. He previously spoke to the prophet Daniel (8:16; 9:21). He had the special privilege of standing in God's presence. This gave his message authority. If Gabriel came from God, so did the good news he brought for Zechariah.

silent, unable to speak. Both a rebuke for disbelief as well as a sign for God's word (see Ezek. 3:26; 24:27). The repetition of the phrase emphasized something given (silence) and something taken away (speech). Thus, Zechariah was made deaf and mute. This explains the hand signs later used to communicate with him (v. 62). This also means Zechariah was temporarily disqualified from serving as a priest (Lev. 21:16-23). until the day these things take place. Zechariah's impairments would only last until the promise was fulfilled by John's birth. See WCF 11.5.

The people had been waiting for Zechariah to come out of the sanctuary. Stein says, "A delay in the priest's leaving the sanctuary would cause alarm and concern (cf. Yoma 5.1 and Yoma 52b)." When Zechariah comes out he is unable to give the benediction, which probably consisted of the Aaronic blessing (Num. 6:24-26; cf. m. Tamid 7:2). The people realized that he had seen a vision. Zechariah is both mute (Luke 1:20) and deaf (Luke 1:62). He signs a message. The people conclude that Zechariah has experienced a vision. Stein says, "Luke did not say how they came to this conclusion, but the implication is that they noted the delay and the muteness of Zechariah and assumed that something must have happened in the sanctuary where God dwelt."

Normally, the priest would offer a blessing after exiting the temple (Num. 6:24-26). Zechariah's delay could have led them to fear God's judgment (see Lev. 10:16-20; 16:1-2).

What Gabriel promised in Luke 1:13-17 came to pass in Luke 1:23-35. Stein says, "Attention was focused by Elizabeth for her neighbors and by Luke for his readers on the "Blessor" rather than the blessing. Compare Gen 21:6; 30:23 - "God has."" Childlessness was thought of as a divine punishment, but Elizabeth would bear that reproach no more (cf. Gen. 30:23).

It is unclear why Elizabeth secluded herself. Nevertheless, like Rachel before her (Gen. 30:23), she rejoiced in God's grace that removed her shame of childlessness.

In the sixth month, God sent Gabriel to Nazareth; that is in the sixth month of Elizabeth's pregnancy, Gabriel was sent by God (Luke 1:26). He was sent to Mary (age 12-15), a "virgin" (see below) - both before and after conception (Luke 1:34-35). She was pledged to be married to Joseph (Luke 1:27). This pledge, was much more binding than a modern engagement and was virtually a stage of marriage (cf. Matt. 1:19-20, 24). The couple did not yet live together, but a divorce was required in order to break the relationship. See WCF 8.2; WLC 37, 46; WSC 22.

Gabriel addresses Mary (Luke 1:28). Mary was a humble girl and did not understand why an angel should refer to her as "highly favored" (a correct translation of a word sometimes rendered full of grace). The term indicates that she was receiving God's grace on the basis of his sovereign action, not that she was the source of grace to others. Hughes states:

What did Gabriel mean by this famous greeting? Certainly not the Douai Version's "Hail Mary full of grace" derived from the Latin Vulgate's "Ave, gratia pleta." Raymond Brown, the acknowledged dean of Catholic New Testament scholars, agrees, saying that "full of grace" is too strong a rendering, for if Luke wanted to say this, he would have used the phrase he employed in Acts 6:8 when he described Stephen as "full of Gods grace."

Brown notes that the Vulgate's faulty translation gave rise to the medieval idea that "Mary had every gift, not only spiritual but secular, even above those given to angels," thus giving rise to the idea of Mary being a dispenser of grace, resulting in prayers being offered to her. The ultimate extension of this thinking came on December 8, 1854, when Pius IX declared the doctrine of the Immaculate Conception, teaching that "From the first moment of her conception, the Blessed Virgin Mary was, by the singular grace and privilege of Almighty God, and in view of the merits of Jesus Christ, Savior of mankind, kept free from stain of original sin." That doctrine is a sad, totally unjustified distortion. Mary would have been scandalized at the thought. Karl Barth aptly responds, "Can such a figure meet with worse misunderstanding than that which happened to her in the Catholic church?"

Luke says to Mary, "the Lord is with you" (cf. Jud. 6:12; Ruth 2:4). This is not a mere wish, such as "may the Lord be with you," but a statement of fact. Mary was troubled, but Gabriel comforted her saying, "Do not be afraid, Mary, you have found favor with God. You will be with child and give birth to a son, and you are to give him the name Jesus. He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, and he will reign over the house of Jacob forever; his kingdom will never end" (Luke 1:30-33). The name "Jesus" means, Yahweh is salvation. See BC 21. Jesus will be "great" (Luke 1:32). There is a fuller meaning to great in this verse than in Luke 1:15, where the term was applied to John. Stein says, Jesus' "greatness contrasts with the rest of humanity, which is not great, and also with the greatness of John the Baptist, whose greatness was not "absolute" but qualified with "in the sight of the Lord" (Luke 1:15). Thus Jesus and John were both alike ("great") and different (Jesus' greatness is an unqualified greatness)." Jesus is God (John 1:1-2). Jesus is the Son of the Most High. David foretold that the Messiah would be his descendant (2 Sam. 7:12-16; Psa. 89:29). See BC 27.

Jesus "will reign over the house of Jacob forever; his kingdom will never end" (Luke 1:33). The Kingdom without end must be the Kingdom of God (cf. Isa 9:7), the establishment of God's reign over all the earth (see below). See WCF 8.1.

Mary's question in Luke 1:34 is puzzling. She says, "How will this be since I am a virgin?" A married woman might expect to bear a child. Evidently she understood the angel to mean a miraculous event birth without insemination by a human father (see below). "The angel answered, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the holy one to be born will be calleda the Son of God" (Luke 1:35). Hughes speaks to the issue of what it meant to be "overshadowed." He says, "The word "overshadow" gives us the proper understanding because it is used in the Greek Old Testament to describe God's presence in the sanctuary and in the New Testament for his overshadowing presence at the Transfiguration where the cloud of glory overshadowed our Lord and his apostles." Hendriksen goes even deeper:

The activity here described as "coming upon" or "overshadowing" is by most commentators brought into relation with the overarching Shekinah (cloud of light), by means of which Jehovah manifested his presence from a position above the ark of the covenant and between the cherubs (Exod. 25:22; cf. 40:34-38). See also Isa. 60:2; Matt. 17:5; Luke 2:9; Rom. 9:4. This reference is probably legitimate. Nevertheless, something must perhaps be added. The overshadowing or covering of which Luke speaks here is not static but active. It is creative, productive. It causes Mary to conceive a child. Our thoughts are therefore also - and perhaps especially - directed to the Spirit of God creatively hovering over the waters at the time of creation (Gen. 1:2). In this same connection see Psa. 104:30, expressed poetically in the line: "Thy Spirit O God makes life to abound." The overshadowing Spirit, therefore, not only protects but also creates. It brings about conception within Mary's womb.

The same Spirit that hovered over the waters of creation to create the first Adam, now hovered over Mary to bring forth the second and last man Adam (1 Cor. 15:45, 47; cf, Isa. 9:6-7). See WCF 8.2; WLC 36, 37; WSC 21, 22; BC 9, 18; HC 35.

Gabriel says, "Even Elizabeth your relative is going to have a child in her old age, and she who was said to be barren is in her sixth month" (Luke 1:36). This is taken by some to mean that Jesus was not a physical descendant of David (of the tribe of Judah), for Elizabeth was a descendant of Aaron (of the tribe of Levi; Luke 1:5). This is not, however, a necessary conclusion. It is possible that one of her parents was of Aaronic descent and the other of Davidic descent.

The angel continues and says, "For nothing is impossible with God (Luke 1:37). Stein says, "Compare Gen 18:14 (LXX), where the same expression is found; cf. also Matt 19:26; Job 42:2; Zech 8:6 for the same thought. This refers primarily to Mary's conceiving as a virgin, but it also alludes to Elizabeth's conceiving referred to in the previous verse." Mary accepts the word as the Lord's and says, "I am the Lord's servant," Mary answered. "May it be to me as you have said." What faith! Hughes' says:

Mary instinctively knew her story would be questioned. Indeed, Joseph himself first doubted it (Matthew 1:19). She knew that the death penalty was prescribed for adultery (though it was no longer carried out). New Testament history records that Jesus' enemies on more than one occasion implied that he was illegitimate. In light of these daunting realities, consider Mary's eternally worthy response: "'I am the Lord's servant,' Mary answered. 'May it be to me as you have said.' Then the angel left her" (Luke 1:38). She could have said, "Gabriel, thanks but no thanks. Count this girl out." But not Mary, for she made a habit of submitting to God in everything.

sixth month. Of Elizabeth's pregnancy (v. 25). Nazareth. Nowhere mentioned in the Old Testament. It was an obscure town that needed to be identified as being in Galilee. See note on 1:5–2:52.

virgin engaged. Mary is introduced as a young woman about to be married. She had not been with a man before this. In Jewish culture, she was already legally married to her betrothed beginning at engagement. Joseph. Her betrothed husband who was a descendent of David, just as messiah would be (vv. 31-32; 2 Sam. 7:12). See WCF 8.2; WLC 37, 46; WSC 22.

highly favored. Mary is the recipient of God's grace (v. 30). Despite her lowly status as an unmarried woman in an unimportant town, God blessed her (see 1 Cor. 1:26-27). Moreover, he would be with her through her time of carrying the Messiah (vv. 31-33).

Gabriel described the uniqueness of the son's person and work. Jesus. Greek form of the Hebrew name Yehoshua, which means the Lord is salvation (see 2:11; Matt. 1:21). great. Unlike John who was great in the sight of the Lord (v. 15), Jesus is great without qualification (Mic. 5:4). Son of the Most High. Most High is a title for God (Gen. 14:18). Unlike John who is a prophet of the Most High (v. 76), Jesus is a Son. Beyond an implicit affirmation of Jesus's divine nature (v. 35), this was his title as Messiah. Jesus fulfilled all four aspects of Nathan's prophetic announcement. As the Messiah, Jesus will have a great name (2 Sam. 7:13), a throne of David (2 Sam. 7:13), divine sonship (2 Sam. 7:14), and an eternal kingdom (2 Sam. 7:16). See WCF 8.2; BC 21, 27.

Unlike Zechariah's response, Mary did not doubt the truthfulness of the promise. She only wondered about how it would come about. Gabriel answered her without rebuke (v. 35).

Some have argued the idea of a virgin conception is based on parallels from pagan myths. However, the so-called parallels are typically manufactured by those looking to find them. Most "virgin conception" stories promoted as parallels to the biblical account refer to encounters between gods and women in which the woman was a virgin before the encounter but not after. Holy Spirit. God's Spirit and power generated the human son, Jesus. will come over you. Luke used the same word in the Greek version of the Old Testament (called the Septuagint or LXX) for God's overshadowing the temple (Exod. 40:35). Previously, God displayed his power and presence in a glorious cloud over the completed temple. Here he would display himself in the person of Jesus. Son of God. A messianic title (see 4:41; Acts 9:20, 22) that had greater implications for Jesus as God in the flesh (John 1:14). One should not conclude that God the Son was created at this moment. Instead, the human body of Jesus was created for the incarnation of the Son (see John 1:1, 14, 18; Phil. 2:5-7; Heb. 1:3; 10:5). See WCF 8.2; WLC 36, 37; WSC 21, 22; BC 9, 18; HC 35.

relative. Can indicate a close relative like a sister or cousin as well as a kinswomen of the same tribe. conceived. The angel told Mary of Elizabeth's supernatural pregnancy (vv. 13-17). It was a sign to encourage Mary's faith. Given her age and former barrenness, it was evidence that nothing will be impossible for God.

servant of the Lord. Mary served as an example of true faith. Despite the shocking news it brought, she believed and obeyed God's word (see 22:42).

jumped. Even as an unborn child, John was so full of the Spirit (v. 15), that he joyfully recognized the presence of Jesus's mother. He was already preparing the way for Messiah (vv. 17, 76). filled with the Holy Spirit. Elizabeth was so filled by God the Spirit that she was moved to worship God the Father because of God the Son (vv. 42-45).

Blessed. Mary was most blessed among women because of the blessedness of her son. See WLC 37; WSC 22; BC 18.

Mary is blessed for carrying the Messiah (vv. 42-43). She is also blessed for her faith to believe the promises of God.

Here we observe that similar to the saints of the Old Testament, the New Testament saints had a "singing faith" as well:

Text	Description
Matt 26:30	Jesus and the Disciple sang in the Upper Room
Luke 1:46-55	The song of Mary concerning Christ
Luke 1:68-79	The song of Zacharias concerning John the Baptist
Acts 16:25	Paul and Silas' prison song
Eph 5:19; Col 3:16	Commands to sing
Rev. 14:1-3	A new song

This song of praise, later called the Magnificat (from its opening word in Latin), expresses God's concern for the humble and weak, along with his rejection of the proud. Note that Mary drew from Hannah's similar words in 1 Samuel 2:1-10. Including this song early in his account is one of a number of ways that Luke patterned his Gospel after 1, 2 Samuel. See HC 122.

Note that Mary's soul glorifies the Lord" (Luke 1:46; cf. Psa. 69:30). She is speaking of "I." Stein says, "The use of "my soul" for "I" is found in Gen 27:4 (LXX); Gen. 27:25 (LXX); Psa. 34:2." We may compare this to "my spirit" in Luke 1:47. Stein says, "This is another synonym for "I" as shown by Gen. 6:3; Psa. 143:4. We find a similar parallelism between "soul" and "spirit" in Psa. 77:2-3; Job 12:10 (LXX); Isa 26:9; cf. Wis. 15:11." Thus, we see example "soul" and "spirit" being used as meaning the same thing - "I" - thus revealing a principle in understanding the dichotomous view of man as opposed to the error of trichotomy (see below). It is with the same "I" that she "rejoices" and says "God my Savior." This anticipates the thought of Luke 1:69, 71, 77; 2:11, 30.

God has been mindful of Mary's estate; as he is of all his children's. Mary calls herself a "servant" (Luke 1:48). The word means "slave" and expresses lowly servitude. She is "humble" (cf. Acts 8:33; Phil. 3:21; Jas. 1:10). Hughes' says, ""Humble state" acknowledged that neither she nor her people could do anything to bring about their deliverance. In heart, Mary was like Hannah of old, who humbly cast herself upon God as the only one who could help." 'All generations will call her blessed.' History has born out Mary's prediction that all future generations would honor her.

Who has done all these great things for her? God! Bock summarizes in part by saying:

She glorifies the Lord, which means her words acknowledge his goodness and bring attention to him like a huge neon light shining out from a building (Psa. 34:3; 69:30). She makes his name great. She approaches him recognizing her humble state as his servant and thus acknowledging him as sovereign Master (see also Luke 11:38; 2 Kings 14:26; Psa. 9:11-14; 25:16-18). Yet though she addresses God as the Mighty One (Deut 10:21; 34:11; Psa. 44:4-8; 89:8-10; 111:2, 9; Zeph. 3:17), she knows that she has nothing to fear from his power, because he also is her Savior (Psa. 25:56-; Isa. 12:2; Mic. 7:7). All these titles serve to show Mary's humble spirit. Her humble perspective forms the basis of her gratitude. The exemplary character of Mary grows out of her understanding of Gods character. God owes her nothing; she owes God everything. All the good things that come from his hand are acts of grace.

In Luke 1:50, there is a change of pronouns from the first person singular to the third person plural ("those"), Mary goes from speaking about herself to speaking about Israel.

God is a God of "mercy" (Luke 1:50). We see mention of God's mercy and grace to his people and his judgment on the rest. His mercy extends though all generations. God is strong ("arm"). He does mighty deeds. He protects his people and lifts up his people and fills the hungry with good things. He helps his servant Israel, "remembering to be merciful to Abraham and his descendants forever, even as he said to our fathers (Luke 1:50-55). However, he has scatters those who are proud in their inmost thoughts and he sends the rich away empty. Hughes' says:

Mary's words here are words of prophecy about the moral reversal brought about by the birth, life, death, and resurrection of Christ, who would scatter "those who are proud." We see glimpses of this in the subsequent annals of history. Prideful Herod Agrippa stood in his splendid royal robes before an admiring audience, enjoying their blasphemous praise - "This is the voice of a god, not of a man." But Luke tells us: "Immediately, because Herod did not give praise to God, an angel of the Lord struck him down, and he was eaten by worms and died" (Acts 12:22-23). Napoleon had his proud Austerlitz, but then came Russia and Waterloo. Hitler had his Anschluss, but a few years later D-Day. And today the grand sculptured heads of Lenin and Stalin lie in junkyards. The days of arrogant men echo amidst the crash of falling thrones.

But most of all, Mary sang of the final reversal and reckoning that awaits the proud because of Christ's work. The Son she bore would later state categorically to the hypocritical religious leaders of his day, "For whoever exalts himself will be humbled, and whoever humbles himself will be exalted" (Matthew 23:12). Twice the New Testament records: "'God opposes the proud but gives grace to the humble'" (James 4:6; 1 Peter 5:5; both quoting Proverbs 3:34). Those who possess an imagined sense of moral superiority because of their position in life - who are "proud in their inmost thoughts" because of their wealth or education or privilege or elite status or ease - who suppose their station is due to some inward spiritual excellence - are in for a rude awakening, because the arm of God (his ineluctable power) will be loosed against them. And if they do not repent and turn to God, their fate is a "done deal" just as it has been in the past -"He has performed mighty deeds with his arm; he has scattered those who are proud in their inmost thoughts." It has happened before, and God has not changed.

This is sobering news if in our heart of hearts we cherish thoughts of our moral excellence, if arrogantly we imagine that our good fortune in life is somehow due to an innate superiority.

"Mary stayed with Elizabeth for about three months and then returned home" (Luke 1:56). Mary's song of praise and thanksgiving is a collection of Scripture references. She prayed Scripture back to God. She made several allusions to the Psalms as well as portions of Genesis, Job, Isaiah, Micah. She modeled the basic form of her prayer after Hannah's prayer who was also given a son by the Lord (1 Sam. 1:11; 2:1-10). Her commitment to treasuring God's word in her heart (Ps. 119:11) is a sign of her evident godliness. See HC 122.

Mary must have left right away. Elizabeth was in her sixth month of pregnancy (Luke 1:36); Mary stayed for three months Luke 1:56) and apparently went home before John's birth (Luke 1:57). So, Mary hurried off to see Elizabeth in the hill country of Judah. The journey was 80-100 miles south to the countryside of Judea, a three to four day journey. However, this was more than a meeting of two mothers, it was also the meeting of two infants - Jesus and John.

"When Elizabeth heard Mary's greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit" (Luke 1:41). Marshall says, "Even before Elizabeth herself could respond to Mary's words, the child in her womb leapt with joy, (Luke 1:46; 6:23). Although it is said that an emotional experience of the mother can cause a movement of the fetus, it is more likely that a miraculous expression of the emotion of the unborn child is meant than that Elizabeth simply saw her own joy reflected in the unconscious movement of her child."

Why did Elizabeth's baby react in this way? Hughes' answers this question saying:

The answer is twofold. First, there was a prophet in her womb, and this was his first prophecy. John the Baptist's ministry was beginning three months before his birth. The Holy Spirit, with whom he was filled before birth, prompted his inner vault (Luke 1:15). John's joyous leap was lived out in life some thirty years later when he compared his prophetic joy in announcing Christ with that of a friend of the groom at his wedding, saying, "The friend who attends the bridegroom waits and listens for him, and is full of joy when he hears the bridegroom's voice. That joy is mine, and it is now complete" (John 3:29).

Second, John leapt because he was overcome with the emotion of joy. The more exact sense is that he "leaped with delight." Do not miss the point: this fetus, yet to see the light of the world, experienced the emotion of joyous delight. This is incontrovertible testimony to the pre-birth personhood of John the Baptist. John was then about nine inches long and weighed about one and a half pounds. He looked like a perfect miniature newborn. His skin was translucent. He had fingerprints and toe prints. Sometimes he opened his eyes for brief periods and gazed into the liquid darkness of the womb.

Something else we should not miss here is the fact that the virgin Mary is already pregnant with Jesus. Note what Elizabeth says in the present tense, "But why am I so favored, that the mother of my Lord should come to me?" Jesus is already conceived. He already lives (as a zaygot). He is already Lord. Hughes' comments says:

In view of all this, I pose this question: if young Mary had gotten an abortion, what would she have aborted - a potential human being or the person of the eternal Son of God? Only one answer is possible.

I write these words with compassion, realizing that some readers, no doubt, have had abortions. Perhaps it was in ignorance, before knowing the Scriptures and coming to Christ. Or perhaps it was because of fear, or economic stress, or the pressures of a boyfriend or family. Whatever the reason, if you turn to Christ, God's grace is big enough to bring you forgiveness. Perhaps others were believers, and because you did not sin in ignorance, your sin is more grievous. Nevertheless, God's grace is still sufficient. Whatever our pasts, we are now all under the light of God's Word, and our responsibility to accept God's love and grace and to protect unborn life is immense.

praises. Mary magnifies the Lord's greatness. This has been revealed in the way he sent the Messiah into the world. savior. Mary is not sinless. Part of her joy in God comes from the salvation he gave to her.

low condition. Mary was a young woman from an unimportant town. She was not great according to the world, yet God chose to use her to bring Jesus into the world. all generations. Mary would not be forgotten as the mother of Jesus (v. 42).

mighty. The Lord is a powerful warrior who gives great victories to his people (see Pss. 45:3-5; 120:4; Zeph. 3:17). His name is holy. God's holiness is displayed in his character as well as his righteous acts (see Ps. 111:9).

fear. Fearing God is part of worshipping him (Ps. 103:17). It is acknowledging who he is, which leads to living reverently and obediently towards him (see Gen. 22:12; Prov. 9:10; Acts 9:31; 10:2; 13:16).

A key theme in Luke's writing is reversal. Those that are lowly are exalted and those who are exalted are brought low. This is the Lord's working as he displays his power and reveals salvation, which is God's victory over his enemies (4:18; 6:20-22; 7:22; 14:13, 21).

See BC 18.

Israel his servant. Echoes the Servant Songs from Isa. 50–55. Just as Israel was often called God's servant, so Jesus would be the perfect Servant. He would fulfill the work of trusting and obeying God, bringing salvation even to the Gentiles (Isa. 49:6).

Abraham. In bringing about salvation through Jesus, God continued to remember his promises to Abraham (see Exod. 2:24; 32:13; Deut. 9:27; Ps 105:7-11, 42).