Bright shining as the sun,

We’ve no less days to sing God’s praise

Than when we first begun.⁶⁷

John Newton

Now Mary’s second reaction:

34. Mary said to the angel, How can this be, since I am not living with a husband? It will be recalled that when Gabriel had told Zechariah that the latter’s wife Elizabeth would have a son, the priest had answered, “How can I be sure of this?” His response amounted to “I can’t believe it.” Mary, on the other hand, is not guilty of lack of faith. She believes (see verse 45). But she is befuddled, bewildered, mystified. She has correctly interpreted the angel’s message to mean that without the assistance of a husband she is about to conceive a child. So far so good. But how was this possible? Among humans conception without insemination was unheard of.

Though the answer Mary received still left certain questions unanswered, it contained all she needed to know at the moment:

35. The angel answered, The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Thus the angel makes very clear to Mary that her conception will result from a divine, not a human, action.

The answer is cast in the form of synonymous parallelism, so that “The Holy Spirit” is paired with “the power of the Most High,” and “will come upon you” with “will overshadow you.” Resultant meaning: The personal Holy Spirit will bring about this wonder in Mary’s womb by exerting his divine power.

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 Ps. 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 conclusion is very logical: Therefore also the holy offspring will be called the Son of God. Not of Joseph but of God!

Does this mean that Gabriel has now made everything “perfectly clear” to Mary? Of course not. As anyone who has ever taken a course in human embryology knows, even “ordinary” conception within the human womb is veiled in mystery. See Ps. 139:13–16. Therefore this unique conception, by means of which the pre-existing Word of God assumes the human nature, surpasses human comprehension all the more. Neither God nor Gabriel demands of Mary that she must understand everything. What is required of her is only this, that she believes and willingly submits.

In order to strengthen her faith the angel now directs Mary’s attention to what may well be considered another “miracle,” in order that from the acceptance of “the miraculous but not unique” (verse 36) her faith may advance (verse 35) to the acceptance of “the uniquely miraculous”:

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.

Note the following:

a. The conception of John was in a sense miraculous, as has been indicated. It was a miracle that this could happen to people well advanced in years. Nevertheless it was not unique. It could be compared with the conception of Isaac. On the other hand, the conception of Jesus was uniquely miraculous, for it took place without the assistance of any human male. If, then, the Almighty God is able to bring about the conception of Isaac and of John, will he not also be able to do that which is even more miraculous?

b. “Elizabeth your relative.” Much has been written about this. Some, almost unbelievably, have drawn the conclusion that since Elizabeth was a descendant of Aaron, hence of Levi (verse 5), and since Mary was her relative (verse 36), it follows that Mary did not belong to the tribe of Judah! The next step is also usually taken: Jesus did not spring from Judah.

Comment. It has already been shown—see on verse 32—that according to the consistent teaching of Scripture Jesus, according to his human nature, was indeed a descendant of David and Judah. Besides, given two ancestors—Judah ancestor of Mary, Levi of Elizabeth—it is certainly conceivable that an anterior or a lateral relative of Mary, or of Elizabeth, had been married to a descendant of the other ancestor. The result would be that to some extent the tribes would become mixed, so that in the present case Mary, while certainly belonging to the tribe of Judah, and Elizabeth, while just as definitely being a descendant of Levi, could still be blood relatives. While this is being written the author is thinking of a certain retired minister of the gospel who is Caucasian on both his father’s and his mother’s side. Nevertheless, he has cousins, blood relatives, who, in addition to being part Caucasian, are also part Chinese, Malayan, and Ethiopian! Indeed, the fact that Mary was a descendant of David and Judah but her relative Elizabeth a descendant of Aaron and Levi presents no difficulty at all.

c. “even she has conceived in her old age. This is in fact the sixth month,” etc. Since during that month the fetus is rapidly gaining in size and weight, Elizabeth’s pregnant condition would soon become visible to everyone. See above, on verse 24. It has been suggested that Gabriel, in informing Mary about Elizabeth’s condition, is hinting that she pay her relative a visit. By doing this she will see for herself that “Jehovah our God … makes the barren woman to be … a joyful mother” (Ps. 113:9).

37. For with God nothing is ever impossible. He is able to do whatever he wishes to do (Gen. 18:14; Ps. 115:3; Jer. 32:17; Dan. 4:35; Matt. 19:26; Mark 10:27; Luke 18:27; Eph. 1:19; 3:20). Therefore he was able to give a child to Zechariah and Elizabeth though both had long given up hope of ever having one. And therefore he was also able to fulfil his promise to Mary, without any help from Joseph.

38. Mary said, Behold the handmaid of the Lord. May it be with me according to your word! Instead of “handmaid” some insist on the translation “slave.” Most translators and commentators have concluded that in the present context that rendering would not be felicitous.⁶⁸

This conclusion is based upon the fact that with the word slave we generally associate the ideas of forced subjection, involuntary service, and (frequently) harsh treatment. On the other hand, Mary’s final reaction was the very opposite. “May it be with me according to your word” reminds one of the humble and fully surrendered attitude of the “Servant” in Isaiah’s great “Servant” passages (42:1–9; 49:1–9a; 50:4–11; and 52:13–53:12). She is and is eager to be “the handmaid of the Lord,” ready to do his will and to be used for carrying out his purpose.

In view of the story recorded in Matt. 1:18, 19 this was not easy. Mary knew that becoming pregnant at this particular time, before her marriage to Joseph had been consummated, would expose her to painful criticism and ridicule; perhaps to something even worse (see Deut. 22:23 f.). But she made a complete surrender. She placed herself, body and soul, at the disposal of the God who loved her and who, by means of this promised pregnancy and childbirth, was bestowing upon her an inestimable blessing.

Gabriel’s mission had been fully accomplished. So we are not surprised to read: Then the angel left her.⁶⁹

Practical Lessons Derived from Luke 1:26–38

Verses 26, 27

“Gabriel … sent from God to Nazareth … to a virgin.” “Man looks at the outward appearance but the Lord looks at the heart” (I Sam. 16:7b).

Verses 28–30

“You highly favored one … you have found favor with God.” From first to last our salvation is the work of God, the product of his grace or favor.

Verse 31

“You shall give him the name Jesus.”

“I know of a Name, a beautiful Name,” etc.

Jean Perry

Verses 32, 33

“He will be great … and his kingdom will never end.”

Crowns and thrones may perish, Kingdoms rise and wane,

But the Church of Jesus constant will remain.

Sabine Baring-Gould, third stanza of

“Onward Christian Soldiers”

Verse 35

“Holy offspring … Son of God.” For man’s salvation it was necessary that the Savior be: (a) man, (b) sinless, (c) God. This passage shows that Jesus was and is all three; hence, the perfect Savior.

Verses 36, 37

“Elizabeth … has conceived in her old age.… For with God nothing is ever impossible.”

A mighty fortress is our God,

A bulwark never failing, etc.

Martin Luther

Verse 38

“Behold, the handmaid of the Lord,” etc. Though Mary did not fully comprehend, she believed! Faith means committing one’s way to the Lord, trusting him, knowing that he will do whatever is best (Ps. 37:5). For other descriptions of faith see N.T.C. on Mark, pp. 458, 459.

Notes on Greek Words, Phrases, and Constructions in 1:26–38

Verse 26

ἀπεστάλη, third per. s. 2nd aor. passive indicat. of ἀποστέλλω. Cf. apostle.

Verse 27

παρθένος. See N.T.C. on Matthew, pp. 133–144. The meaning is virgin. This—or unmarried girl, unmarried woman—has also been suggested as the English rendering for the Greek word παρθένος in I Cor. 7:25, 28, 34. With respect to I Cor. 7:36–38 translators and commentators are divided: some preferring “betrothed,” “fiancée,” “girl”; others “daughter,” “single daughter,” or something similar. The rendering “girl” will do in Matt. 25:1 f. Nowhere does the word refer to a married woman.

ἐμνηστευμένην, acc. s. f. present passive participle of μνηστεύω, to ask in marriage, to betroth; passive, to be betrothed, to be pledged in marriage. Cf. Luke 2:5; Matt. 1:18.

There is no good reason to connect “of David’s house” with anything other than Ἰωσήφ. But see Lenski, op. cit., p. 40.

Verse 28

κεχαριτωμένη, nom. s. f. perfect passive participle of χαριτόω, to favor; passive, to be visited with favor, to be (highly) favored. For this verb see also N.T.C. on Ephesians 1:6 (active voice there).

Verse 29

διεταράχθη (from διαταράσσω*), perfective of ἐταράχθη; see on 1:12.

διελογίζετο, third p. s. imperf. indicat. of διαλογίζομαι. On this verb see G. Schrenk’s article in Th.D.N.T., Vol. II, pp. 93–98. In Luke see also 3:15; 5:21, 22; 12:17; 20:14. The verb also occurs in Matthew and (several times) in Mark. Cf. dialog.

εἴη, third per. s. pres. optative (in indirect question) of εἰμί.

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