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Gospel of Luke - Chapter 1:26-38 - Annunciation of Jesus' Birth
- Notice the parallelism between the passages about John and Jesus, with much more, greater things being said about
Jesus. Light objects shine more when contrasted with shadows. John is Jesus' precursor, so his birth comes first, 6
months before: "I must decrease, He must increase". Luke may also see a contrast between John's birth being
announced in the great city of Jerusalem in Judea, and Jesus' in an almost unknown hamlet in Galilee. The
announcement to Mary brings to mind that to Hannah (1 Sam 1) and Nathan's prophecy to David (1 Chron 17).
While the focus in the announcement of John's birth is the link to the OT, here it is more about the radical nature of
God's action in Jesus.
- 26-31 The birth announcement by an angel has all the standard elements: (1) greeting - "the Lord is with you" - He is
in your heart, and in your soul: God showers His gift of love - "full of grace" - on Mary without any special merit on
her part. Similar opening blessings have been given to other women in Israel's history, eg Judith (Judith 13:18) &c, so
we cannot take this verse as placing Mary above all women. (2) Feeling troubled. "Do not be afraid". (3) Announce
birth, commands child's name, and tells of its future destiny (Gen 16, 17; Judg 6, 13). (4) Human response. But usual
emphasis is on the child; here there is considerable concern and description of Mary.
- But there are major differences: Mary is a virgin, not old and past child-bearing age; she is betrothed, not married; the
child will be conceived without sexual intercourse; and even though mammalian virgin birth is not impossible, the
offspring must be female - this child is to be male. So it is very clear that God is involved in the coming into being of
her male child. People at that time knew very well that two parents were needed for conception, yet both Luke and
Matthew report - apparently independently - what must have been a very firm tradition - that Jesus was born of a
virgin.
- Note that nothing is said about Mary remaining a virgin after Jesus' birth - that was a later development. Nor is anything said
to imply virginity is somehow superior, nor anything about the relative importance of men and women.
- But there is a danger that Luke's story in which he expresses the specialness of Jesus' birth has implications that God
is not fully embracing humanity or sexual intercourse, so perhaps we should not read his story too literally: there are
common points in Lk & Mt which were firmly in the tradition, but Luke's aim is theological, not biographical or
biological. He is trying to express that in Jesus' birth God is acting in a wholly new way, while still involving
humanity in the coming of Jesus.
- 32-38 Luke now gives the child royal and political titles: Son of the Most High (ie God) - John was His prophet;
David's throne, to rule over Israel for ever; a kingdom without end. So, as with Mark, the reader is told right at the
beginning who Jesus is: Son of God, holy, the expected king like David who will save Israel = Messiah. IE He will
rule the world, so greater than any earthly king or ruler, including Caesar. The title "Son of God" was then in use by
Jews referring to the expected Messiah, and had no trinitarian implications by Luke - development of the concept of
Trinity came much later.
- Clearly Jesus is to be linked or related to God in some unique way - a huge theological claim, always extremely
difficult to grasp.
- Not unreasonably Mary asks "how?" But she is not doubting the possibility that God can do this, only curious as to
how his plan will be put into effect. Especially as she is realistic about herself: she knows her own worth, but sees it
as far below God's, so is perhaps surprised at being chosen and - in her humility - at the angel's praise. In human
terms she is not specially "favoured". Nor has she any expectation of virgin birth, since she would be expecting
normal sexual relations after her forthcoming marriage. Mary saying she has not yet had relations underlines the
special nature of this birth. Mary seems to assume a virgin conception. So why does she ask "How?" - perhaps to
inform the reader? Commentators are divided whether Luke's words necessarily imply virginal conception. But after
the build-up for John's special conception, it would be a let down if Jesus was born through normal relations between
Mary & Joseph - the latter is largely ignored in Luke's account. But still the angel gives her a sign to help her believe
- that her aged cousin is already pregnant - if that is possible for God, then so is a virgin birth.
- Notice what the angel says about how Jesus is to be conceived: The Holy Spirit will enable it and the power of God
will overshadow her: she is to be filled with the Holy Spirit and surrounded by the power of God. We should read
this in the terms that Jews of that time understood God, not some alien being, but the God in whose image we are
made, and who made us for himself. God the Father does not replace the male sperm: Jesus conception is the work of
the Holy Spirit within Mary, just as later the Spirit will be at work in the Church.
- Note the "therefore": in Luke's view Jesus will be Son of God because He is conceived by the power of the Holy
Spirit. (Orthodox theology would see God's Son existing from all eternity.) Also notice what Luke does not say:
Mary's virginity is before birth, not during or after Jesus' birth. Really virgin conception, rather than virgin birth, as
the new Creed translation will clarify. Nor need we now be too worried about Augustine's idea that virginal
conception avoids Jesus inheriting original sin. Jesus virgin conception also fits with Luke's "exaltation" theology:
Jesus' extraordinary life was because He was miraculously conceived, and He was subsequently was raised by God to
reign as Lord because of who He was, not because of what He did - ie not by works. Luke sees Jesus' miraculous
conception as an affirmation of God's grace, excluding any human merit.
- God's actions are always done out of love: Mary is the supreme example of what happens when God's grace works
through human beings. God's power works from outside and the Spirit indwells.
- Luke (and Matthew) are not saying that Jesus' virgin birth is of overriding importance, but they are describing it to
show that Jesus was someone special. It is not mentioned by any other NT writer, John or Paul, etc. So we must be
careful: Lk & Mt use it to get across their theology of Jesus. Although some writers have suggested that the very fact
of the incarnation brings salvation in itself - discuss!
- Mary seemed to understand that her son was to be specially favoured by God, the expected Messiah to save her
people, but much of the divine attributes Luke gives may have come from his understanding after the Resurrection.
We should remember Mark's gospel: noone understood Jesus until after the Cross and Resurrection. Luke was writing
60-70 years after Jesus' birth, with the greater understanding of his Resurrection faith.
- Finally Mary expresses her complete, humble and unconditional submission to God's will, fully aware that her
pregnancy before her marriage will cause problems and potentially great shame, or even death: adulterers were often
executed by stoning. But Mary says "Yes" in terms which echo Isaiah's suffering servant songs (Is 49-53), suggesting
she was aware of her potential future sufferings. It was no passive acceptance of God's will, but a loving acceptance
of the role He is asking of her. She did indeed "hear the Word of God and do it" (Lk 8:19-21). Cf Sarah's opposite
scepticism (Gen 18:14).
- We should not take Mary's "Yes" for granted: it is surely the greatest human decision in history. Indeed you could
imagine the whole of creation hanging on and waiting with bated breath for her answer. Love cannot be forced. Her
reply had to come from the heart, from the depth of her faith. She knew about the expected Messiah, but accepting
both that she was to have a child through God's action, and that He would be the Messiah, was a lot to take in and
accept.
- At the moment of her acceptance she became the Mother of God (Council of Ephesus 431 AD). Before this moment
God was not man, after it God was both God and man.
- She could have said "No". Surely God would not have punished her for refusing such a great burden. When we are
asked to accept such burdens, we should not think "Oh, it was easy for Mary". It was not, but God gives us the same
help to take part in his work.
- In sum, an explosive story: a baby with God's power, who will rule the world. Not comfortable for earthly rulers!