Verse 5

Verse 5

ἐφημερία* = ἐπί ἡμέραν; hence basically a service limited to a prescribed number of days; here: a “division” or “course” of priests who performed this service. So also in verse 8.

Verse 6

A solemn sense of the Lord’s active omnipresence, reminding one of Old Testament passages (Num. 3:4; Ps. 139, etc.), is indicated by such synonymous expressions as

ἐναντίον** τοῦ θεοῦ here in verse 6 (cf. 24:19);

ἔναντι** τοῦ θεοῦ in verse 8 (cf. Acts 8:21); and

ἐνώπιον τοῦ κυρίου in verse 15 (cf. 1:19).

Note here not the adverb blamelessly, as in I Thess. 2:10; 5:23, but the adjective blameless, without reproach, as in Phil. 2:15; 3:6; I Thess. 3:13.

Verse 7

στεῖρα, barren; cf. sterile.

προβεβηκότες … ἦσαν, periphrastic past perfect of προβαίνω; cf. the feminine participle in verse 18.

Verse 8

ἱερατεύειν, pres. infinitive of ἱερατεύω*, to serve as priest. With this compare in

Verse 9

ἱερατεία, priesthood, priestly office.

ἔλαχε, third per. s. aor. indicat. of λαγχάνω. Here the meaning is: to be chosen by lot. Cf. to obtain (by the will of God, II Peter 1:1); and: to cast lots (John 19:24). Note usual gen. construction after λαγχάνω. “Chosen by lot” connects grammatically with “to burn incense.”

θυμιᾶσαι = aor. infinitive of θυμιάω*. Basic verb is θύω, to sacrifice. Cf. fume.

Verse 10

θυμίαμα, here: the burning of incense, the incense offering; elsewhere (verse 11; also Rev. 5:8; 8:3 f.; 18:13) incense. Related also is θυσιαστήριον (Luke 1:11).

Note periphrastic imperfect ἦν προσευχόμενον: was engaged in prayer.

Verse 11

ἑστώς, perfect participle of ἵστημι, in the sense of the present: standing.

Verse 12

ἐταράχθη, third per. s. aor. indicat. pass. (probably ingressive) of ταράσσω. On this verb see N.T.C. on Mark, pp. 261, 262; and on John, Vol. II, pp. 262, 263.

Verse 13

Μὴ φοβοῦ, sec. per. s. pres. imperat. of φοβέω. This can also be rendered, “Stop being afraid.”

Verse 14

ἀγαλλίασις = exultation. See also verse 44; Acts 2:46; Heb. 1:9; Jude 24. Cf. the cognate verb ἀγαλλιάω, to thrill (or leap) with (or for) joy (Luke 1:47; 10:21). The indicated joy is great, exuberant, unrestrained. See N.T.C. on Matthew, p. 280.

Verse 15

Note the strong negative οὐ μή, followed by the aor. subjunctive πίῃ: he shall in no wise drink; he must never touch.

πλησθήσεται, third per. s. fut. indicat. passive of πίμπλημι, in the New Testament almost confined to Luke’s writings; but see also Matt. 22:10; 27:48.

ἐκ κοιλίας μητρὸς αὐτοῦ, probably another indication that Luke is here translating—or is at least strongly influenced by—a Semitic source. Cf. Num. 12:12; Judg. 16:17; Job 3:10; 31:18; Ps. 139:13; Eccles. 5:15.

Verse 17

αὐτός is not necessarily intensive: “he himself.”

φρόνησις, frame of mind, disposition; in Eph. 1:8 insight. Cf. phrenic, diaphragm.

κατεσκευασμένον, acc. s. m. perf. passive participle of κατασκευάζω, to prepare, make ready; see also 7:27; cf. Matt. 11:10; Mark 1:2; but elsewhere: to construct, build (Heb. 3:3, 4; I Peter 3:20).

Verse 19

παρεστηκώς, perf. participle of παρίστημι, and like ἑστώς (in verse 11) with sense of the present; here: standing in the presence of; in 19:24 standing by; hence, assisting (Rom. 16:2).

Verse 20

ἰδού, used as a particle, has an acute accent, and is basically the aor. middle imperat. of εἶδον; hence means: see, behold, look; take note; in certain connections: listen, remember, mark well, there comes, suddenly, etc. The English equivalent—whenever the word must be translated, which is not necessarily always the case—depends on the context. The word is used to arouse the attention of the reader or hearer, especially when something new or striking is introduced. The frequent use of this particle (see also 1:31, 36, 38, 44, 48, etc.) is another reminder of the distinct probability that in this account the evangelist is making use of a Hebrew or Aramaic source. Cf. Hebrew ḥinnēh.

ἔσῃ σιωπῶν, sec. per. s. periphrastic fut. indicat. of σιωπάω; here: to remain silent.

The locative ᾗ, “on which,” becomes ἧς, being attracted to the case of ἡμέρας. This is not at all unusual, especially in Luke. See Gram. N.T., pp. 715, 717.

ἀνθ᾽ ὧν = because. The basic sense of ἀντί, in the place of, in return for, is clear also in this case. See my doctoral dissertation The Meaning of the Preposition ἀντί in the New Testament, Princeton, 1948, pp. 37, 40, 91, 92. The punishment suits the crime.

In distinction from χρόνος, καιρός views time from the aspect of the opportunity it provides, and not simply as a change from the past into the present into the future, not mere duration. See R. C. Trench, Synonyms of the New Testament, Grand Rapids, 1948, par. lvii.

Verse 22

ἐπέγνωσαν, third per. pl. aor. indicat. of ἐπιγινώσκω, here in the sense of to realize. See also on verse 4.

ἦν διανεύων, periphrastic imperfect of διανεύω*, to nod, to make signs.

κωφός, here: unable to speak, dumb; but in 7:22 unable to hear, deaf. See also N.T.C. on Mark, p. 302, footnote 346.

Verse 23

For ἐπλήσθησαν see the note on 2:6 on page 147, and the note on 4:28 on p. 261. λειτουργία = λαός and ἔργον, work for the people, a public service or office; here: service as priest. Cf. liturgy.

Verse 24

συνέλαβεν, third per. s. 2nd aor. indicat. act. of συλλαμβάνω. Meanings: (a) to seize, arrest (Luke 22:54; cf. Matt. 26:55; Mark 14:48; John 18:12; Acts 1:16; 12:3); (b) to catch (Luke 5:9); (c) to take hold together; hence, to help, assist, aid (Luke 5:7; Phil. 4:3); and (d) to conceive, become pregnant (here in Luke 1:24; also in 1:31, 36; 2:21; and in a figurative sense in James 1:15).

It is not surprising that Dr. Luke uses several words to indicate the relation of women to pregnancy. In addition to the references already mentioned see Luke 1:7; 2:5; 20:28; 21:23.

περιέκρυβεν. It is not certain whether this is the 2nd aor. active indicat. of περικρύπτω*, or the imperfect indicat. of περικρύβω*. Note intensive or perfective περί, perhaps: she kept herself in seclusion “all around,” that is, completely. However, such prefixes have a tendency to lose their intensive force. It is therefore frequently unnecessary to bring out this possible emphasis in the translation. Much depends on the context in any specific case.

Verse 25

ἐπεῖδεν, third per. s. of ἐπεῖδον**, used as 2nd aor. of ἐφοράω; here: to look upon with favor; in Acts 4:29 “with favor” drops out; hence there simply: to look upon, to consider.

ὄνειδος*, disgrace. For the cognate verb see 6:22.

1:26–38 The Birth of Jesus Foretold

26 In the sixth month the angel Gabriel was sent from God to Nazareth, a town of Galilee, 27 to a virgin pledged to be married to⁶⁶ a man named Joseph, of David’s house. The name of the virgin (was) Mary. 28 Entering, he said to her, “Greetings, you highly favored one, the Lord is with you.” 29 She was greatly troubled at his words and was wondering what kind of greeting this might be.

30 But the 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 give birth to a son, and you shall give him the name Jesus. 32 He 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. 33 He will reign over the house of Jacob forever, and his kingdom will never end.”

34 Mary said to the angel, “How can this be, since I am not living with a husband?”

35 The angel answered, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore also the holy offspring will be called the Son of God. 36 And look, Elizabeth, your relative, even she has conceived a son in her old age. This is, in fact, the sixth month for her who was said to be barren. 37 For with God nothing is ever impossible.”

38 Mary said, “Behold, the handmaid of the Lord. May it be with me according to your word!” Then the angel left her.

From the prediction of the birth of the herald the author, in his “orderly account,” now proceeds to the prediction of the birth of the One heralded:

26, 27. In the sixth month the angel Gabriel was sent from God to Nazareth, a town of Galilee, to a virgin pledged to be married to a man named Joseph, of David’s house.

It was the sixth month of Elizabeth’s pregnancy (verse 36). The same angel, Gabriel, who had predicted the birth of John, is now sent to Nazareth, a town in Galilee.

This little town is situated picturesquely on one of the southernmost slopes of the Lebanon mountain range; or, to describe it differently, at the northern edge of the fertile Plain of Esdraelon. It is located near 35 degrees E. Longitude and, like Bagdad, Nagasaki, and Augusta (Georgia, U.S.A.), near 33 degrees N. Latitude. About 24 kilometers (15 miles) to the east of Nazareth is the southern tip of the Sea of Galilee, and 35 kilometers (22 miles) to the west of Nazareth is the Mediterranean Sea. Near—i.e. to the E.S.E. of—Nazareth is Mt. Tabor, a symmetrical cone, situated at the junction of the ancient territories of Naphtali, Zebulun, and Issachar.

It was to this little town in Galilee (see Isa. 9:1, 2; cf. Matt. 4:15, 16) that Gabriel was sent, for here lived Mary, a virgin pledged to be married to a man of the same town, namely, Joseph, who, like Mary herself, was of David’s house.

Again and again, as the gospel story unfolds, Nazareth is going to be mentioned. In Luke see also 2:4, 39, 51; 4:16; elsewhere: Matt. 2:23; 4:13; 21:11; Mark 1:9; John 1:45, 46; Acts 10:38.

It was with serene dignity and commendable dispatch, such as one associates with angels, that Gabriel had carried out his mission to Zechariah. He had delivered a message of joy and gladness. Nevertheless the reception accorded him and his good news had not been altogether favorable. The reaction had been, “How can I be sure of this?” And now this same Gabriel is given another commission. From the point of view of earthly thinking the message he must deliver is even more unbelievable.

The great moment for which all preceding generations have been waiting has finally arrived. The Messiah is about to appear, and Gabriel has been ordered to announce his imminent arrival, an arrival by means of conception and birth.

This conception, moreover, will be unique, such as had never before occurred and will never again take place. It is to happen within the womb of a virgin! The mother-to-be, to whom the promise of the incarnation of the world’s Savior (Matt. 1:21; John 4:42; I John 4:14), the King of kings and Lord of lords (Rev. 19:16; cf. 17:14), must be delivered, is living in … Rome certainly? No! In Jerusalem then? No! In Nazareth, a little Galilean town, by some lightly esteemed (John 1:46), never even mentioned in the Old Testament! And the womb that will carry this greatest of all treasures is that of … a princess? No! It is that of a virgin pledged to be married to the village carpenter! Cf. Isa. 55:8, 9.

Nevertheless, even though in comparison with the commission which Gabriel had carried out about six months earlier, this new one might be greeted with even colder skepticism, Gabriel obeys immediately.

Scripture everywhere stresses the holiness of the good angels, their unqualified surrender to God’s will, as with solemn and rapturous adoration they stand in his awesome presence, instantly ready to carry out his orders (Ps. 103:21; 148:2; Isa. 6:1–4). “Ready to do thy will, O Lord,” is ever their motto.

As pictured by Ezekiel each cherub has four faces, and the throne-chariot “driven” by them has wheels within wheels. In other words, God’s angelic messengers are ready and eager to move immediately in any direction their Sovereign desires. Does this not shed light on the third petition of the Lord’s Prayer: “Thy will be done, as in heaven so on earth”?

Gabriel’s message was to be delivered to “a virgin pledged to be married to a man named Joseph.” For the concept virgin see the note on verse 27 on p. 91. Though this virgin has been “betrothed” to Joseph, that is, in the presence of witnesses had been solemnly promised to him, the marriage feast and the living together in the common relationship of marriage had not yet taken place. This was a matter for the future, according to the custom of that day and age. As already indicated, Joseph, the husband-to-be, who in an anticipatory sense could already be called “husband” (Matt. 1:19), was, like Mary, a descendant of David, as specifically stated by Luke, not only here but also in 2:4, and as shown in some detail by Matthew (1:1–17).

The name of the virgin (was) Mary. This Mary must be distinguished from the other women who bore that name: (a) the mother of John Mark (Acts 12:12); (b) Mary of Bethany (Luke 10:42; John 11:1); (c) the mother of James and Joses, who seems to have been the wife of Clopas (Matt. 27:61); and (d) Mary Magdalene (Luke 8:2).

In addition to what is said about Mary, the mother of Jesus, in the infancy narratives (Matt. 1:18, 23–25; 2:11, 14, 19–21; Luke 1:26–56; 2:1–20, 27, 33–35, 41–51) see also further references to her in Matt. 12:46–50; John 2:1–11; 19:25–27; Acts 1:12–14; and Gal. 4:4.

Before going into the details of verses 28–38, covering the meeting between Gabriel and Mary, it may be well to take a brief look at the whole. The following items are included:

a. The angel’s gracious salutation (verse 28).

b. Mary’s fear and perplexity (verse 29).

c. The angel’s reassurance. His promise that Mary will conceive and give birth to a very special child (verses 30–33).

d. Mary’s request for an explanation, since she is not living with a husband and accordingly does not understand how, in her present condition, she can conceive a child (verse 34).

e. The angel’s comforting reply (verses 35–37).

f. Mary’s courageous expression of wholehearted self-surrender, after which the angel leaves (verse 38).

How beautifully Mary’s preliminary reactions—items (b) and (d)—are wedged in between the angel’s words of encouragement and clarification! Gabriel’s heart is in his work. He loves Mary. And he, in turn, is only doing what God had told him to do, and is only saying what God had ordered him to say. Therefore, rightly considered, the story reveals the wonderful love of God. The climax too, namely, Mary’s expression of unqualified submission to God’s will, is all one could desire.

Unless this bird’s-eye view is taken first of all, and kept in mind throughout, one is likely to ignore the forest because of the trees.

28. Entering, he said to her, Greetings, you highly favored one, the Lord is with you. As appears from the expression entering (i.e., as a friend, relative, or neighbor would enter by the door) and the familiar word of salutation, namely, Greetings, from the very start the angel is trying to create an atmosphere of tranquility.

Gabriel continues, “you highly favored one.” Here Jerome’s Latin version (the Vulgate) reads gratiae plena, full of grace, not a bad rendering unless it is wrongly interpreted as if it meant, “Mary, you are filled with grace which is at your disposal to bestow on others.” The true sense is, “You are full of grace which you have received … you are in a unique sense a divinely favored person.” The immediately following context proves that this interpretation is correct, for the angel adds, “The Lord is with you.”

29. She was greatly troubled at his words and was wondering what kind of greeting this might be. In spite of the angel’s cordial entrance, Mary was startled. She experienced momentary fright. Why? In all probability because she, though being a young woman of excellent moral and spiritual character, was still a sinner, who was now unexpectedly face to face with a strong, brilliant, sinless being. It is true that the passage does not mention this cause of her alarm, but that is not a good reason to deny it (with some commentators). It surely was not necessary for Luke to state the altogether obvious.

Nevertheless, the evangelist calls attention to the fact that Mary was upset by the words of the angel. She knew that she was but a young woman of lowly social position—see verses 48, 52b—and therefore could not understand how it was possible for her to be addressed in such lofty terms. What? … She singled out by the Lord as the object of very special favor? The very thought shocked her.

Was Mary forgetting Ps. 138:6, “For though Jehovah is high, he has regard for the lowly”? And Isa. 57:15:

“For thus says the high and lofty One,

Who inhabits eternity, whose name is holy:

I dwell in the high and holy place,

With him also that is of a contrite and humble spirit,

To revive the spirit of the humble,

And to revive the heart of the contrite”?

30. But the angel said to her, Do not be afraid, Mary, for you have found favor with God. Also to Zechariah the angel had said, “Do not be afraid.” As has been shown in connection with verse 13, this word of encouragement sings its way through Scripture. The next expression too—namely, “You have found favor with God”—is essentially a further explication of “You highly favored one, the Lord is with you.” A very beautiful interpretive passage is Isa. 43:4, “I love you.” Is not God’s grace or favor his love toward the undeserving?

In the present case the contents or substance of this high favor is stated by the angel in verses

31–33. And behold, you will conceived in your womb and give birth to a son, and you shall give him the name Jesus.

He 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.

He will reign over the house of Jacob forever, and his kingdom will never end.

These thoughts, symmetrically arranged, constitute a climax; that is, in this little series of three lines the second adds meaning to the first, and the last fortifies the first and second. Briefly stated the three lines imply:

a. You, Mary, will have a son, Jesus (verse 31).

b. This son will be truly great, the Son of the Most High, and will receive the throne of his father David (verse 32).

c. His rule will never end (verse 33).

As to (a):

Note the similarity between this verse and Isa. 7:14. Here too, as generally, the word, Behold introduces a surprising declaration: Mary, the virgin, is going to conceive and bear a son.

It is she who will name the child. In Matt. 1:21 it is Joseph. That spells perfect harmony, as was the case also with respect to Zechariah and Elizabeth (1:60, 63).

As to the name Jesus, not in Luke but in Matthew this name is explained: “for he will save his people from their sins.” See N.T.C. on Matthew, pp. 108, 132, 133. The following passages shed further light on the meaning of the name Jesus and on the work which the Father gave him to do: Matt. 11:27–30; Luke 19:10; John 3:16; 14:6; Acts 4:12; 5:31; 13:23, 38; Rom. 5:1, 2; II Cor. 5:21; Heb. 7:25; Rev. 1:5.

As to (b):

Gabriel informs Mary that her son will be “great.” Among the many passages in which this greatness is brought out are Isa. 6:3 (in the light of John 12:41); 9:6, 7; and 61:1–3 (see Luke 4:16–21). The Psalms too proclaim this fact prophetically (110:1, 2; 118:22, 23). The New Testament is full of corroborative evidence: Matt. 7:28, 29; 9:26, 33; 14:33; Luke 4:32, 36; 8:25, 49–56; John 20:30; Acts 4:12; Rom. 9:5; Eph. 1:20–23; Phil. 2:9–11; Col. 2:9; I Tim. 3:16; Hebrews 8:1, 2; Rev. 1:5–7; 17:14; 19:16.

In fact, this child will be called—that is, will actually be and will be acknowledged as being—“the Son of the Most High.” In addition to Luke 1:32 the beloved physician uses this divine title in Luke 1:35, 76; 6:35; and Acts 7:48; also, in quotations from demoniacs in Luke 8:28 (cf. Mark 5:7); Acts 16:17.

The first use of the designation which stresses Jehovah’s majesty and sovereignty is found in Gen. 14:18 (“And he was priest to God Most High”; Hebrew: ˒ēl ^celyōn). Cf. Heb. 7:1. In the Old Testament this title, or simply the Most High, occurs frequently; see e.g., Deut. 32:8; II Sam. 22:14; Ps. 7:17; 9:2; 21:7; 46:4; 47:2; Lam. 3:35, 38; Dan. 4:17, 24; 5:18, 21; 7:18.

The “greatness” which in Luke 1:32 is prophetically ascribed to Mary’s son, who is called “the Son of the Most High,” is all the more pronounced because it is going to be combined with humility and the eagerness of this Exalted One to sacrifice himself for the salvation of sinners. Therefore, in listing passages that bear testimony to this greatness one should refer not only to Isa. 53:12a but also to 53:12b; not only to Matt. 11:27 but also to 11:28–30 and 12:17–21; not only to Matt. 28:18–20 but also to 20:28 (cf. Mark 10:45).

In fulfilment of prophecy (II Sam. 7:11b–13; see also Ps. 89:4, 29, 35–37; 132:11; Isa. 9:6, 7; 16:5; Jer. 23:5, 6; Rev. 5:5) the Lord God would give Jesus “the throne of his father David.” The prophecy found in II Sam. 7:11b–13 would find its ultimate fulfilment in Jesus. In this connection note that his descent from David, according to his human nature, is also here (in Luke 1:32) very definitely confirmed. Among the many other passages that prove this some have just now been mentioned (besides II Sam. 7:11b–13 especially Ps. 132:11; Jer. 23:5, 6; and Rev. 5:5); others are Mark 12:35; Luke 18:38; and Rom. 1:3. And see on Luke 1:69.

As to (c):

Not only will Mary have a son, and not only will this son be great, even the Son of the Most High, to whom God will give the throne of his father David, but thirdly, the rule of this Jesus will last forever: he will reign over the house of Jacob forever; his kingdom will never end.

It should be unnecessary to state that according to our Lord’s own explanation it is not an earthly or political kingdom that is in view here, but rather the kingdom or rule of grace and truth established in the hearts and lives of all those who have the God of Jacob as their refuge (Ps. 46:7, 11). See Luke 17:21; John 6:15; 18:36, 37; Acts 1:6–8. In the words of the apostle Paul this kingdom is one of “righteousness and peace and joy in the Holy Spirit” (Rom. 14:17). Its ultimate outward manifestation will be “the new heaven and earth” and all the blessings that go with this gloriously renewed universe. See also N.T.C. on Matthew, pp. 249, 250.

Gabriel’s statement, “and his kingdom will never end” (literally, “and of his kingdom there will be no end”), must be taken at face value:

When we’ve been there ten thousand years,