by Rev. Bryan Findlayson, Lectionary Bible Studies and Sermons
Scripture: Luke 1:26-38
Introduction
The Vision of Mary is the second of six episodes covering the dawn of the
messianic age, 1:5-2:40. The central element of the vision is the announcement
that the child to be conceived in Mary will be no normal child. He is the heir
to David's throne and will take the royal title, "Son of the Most High", cf.
Ps.2:7, 89:26f, and "Son of God." These titles describe his unique messianic
authority.
The passage
v26-27. It is normally argued that the virgin birth was necessary so that Jesus
would not be tainted by original sin. This is mere speculation and is not found
in scripture. God is quite capable of achieving human salvation through a
perfect messiah without a virgin birth. Luke simply states the fact and draws
from it the implication of Jesus' messianic authority. Luke sees Jesus'
credentials confirmed in Joseph who is "a descendant of David" (of the house of
David) - the Messiah is of David's linage. Jesus may not be of Joseph's blood
line, but in typical Semitic fashion, he properly inherits his "adopting"
father's linage. Note that following the custom of the time, an engagement is as
good as a wedding.
v28-30. Mary is greeted as the "highly favoured" one. Some manuscripts add
"blessed are you", but this is not found in the oldest texts. She receives God's
grace, but she is not the giver of grace. These words leave her highly
perplexed. She is not troubled by the vision, but by the "words".
v31. The angel tells Mary that she will have a son. Luke quotes Isaiah 7:14 with
"Jesus" (The Lord is saviour) replacing "Immanuel" (God with us). Again, Luke
doesn't make much of the fact of the virgin birth; he doesn't develop the idea.
Interestingly, neither is the virgin birth taken up in the Epistles, nor in the
writings of the early Church Fathers. Jewish sensibilities may be behind this
gentle treatment of what is an amazing event. Only later, against the Docetists
(those who deny the humanity of Jesus) and the Adoptionists (those who deny the
divinity of Jesus), is the virgin birth emphasized.
v32-33. The angel declares Jesus' messianic qualifications. Luke alludes to
2Sam.7:10-16, the messiah's kingship, which unlike popular opinion, will have no
end - his kingship is everlasting.
v34. Mary is confused. She probably thinks the angel is saying that the
conception is to take place immediately, but she is not yet married. So, "How
will this be?"
v35. Mary's conception is not described in the terms of her "mating" with the
Holy Spirit, rather, the Spirit gives life to her barren womb. The Spirit is the
agency of new creation and of resurrection life. So, God's Shekinah glory will
"overshadow" her, will tabernacle with her. Note that the title "Son of God" is
still messianic in character. Luke is not suggesting a filial relationship
between Jesus and the Father.
v36. Elizabeth's conception will serve as a sign to Mary, validating this word
from God, and she will serve as a confidant in Mary's lonely journey.
v37. "No word from God is devoid of power". This verse, wrongly used, can cause
no end of troubles. God will do what he says he will do, not what I think he
should do.
v38. Mary accepts that she is the Lord's "handmaid", cf. 1Sam.1:11. "So let it
be with your word to me." She submits to the Lord's will and so places herself
in the center of God's eternal plan for humanity.
God's impossible
The annunciation is a wonderful source of artistic inspiration. Depictions of
joy and wonder abound. Yet, some years ago, Margaret Ackland, a Christian artist
who has gained great acclaim in Australia, exhibited a beautiful painting of the
annunciation. The painting depicted the shock and horror of Mary as she received
the revelation from the angel. Here was this young teenager, probably not yet
fourteen, confronted with a future that would totally overturn her life.
It was not so much the vision that shocked her, but rather the word. She was
"highly favoured" of the Lord, and when the Lord favours you, your life will
never be the same. Many a prophet had wished the Lord had not favoured them.
Even Moses tried to slip out from under God's favour. The trouble is, you can't
walk away from the Lord's favour, for if you do you are outside his wondrous
plan. Best to be inside the center of his will.
Mary's perplexity increased as God's plan was revealed to her. The conception of
the child would be a creative act of God's Spirit. She would bare a child who
would fulfill the messianic hopes of Israel. She could rest on this promise, for
"No word from God is devoid of power". She answered as a true woman of faith,
"May it be to me as you have said."
Like Mary, we stand under God's favour. His plan for our life entails promises
which affect, not just our life in these present shadows, but life in the
brilliance of eternity. God's plan for our life is wondrous, and yes, often
troubling. Yet, his promises are sure, for "no word from God is devoid of
power." What he says, he will do. To stand under his favour inevitably overturns
all our dreams, but then, they are but a morning mist soon dispelled in the
light of day. So, let us first understand God's promises for us, his word of
life. Then, let us remember that he empowers his word to achieve its intended
end, for God's favour is in his hands, not ours. Finally, like Mary, let us give
ourselves to his favour; "may it be to me as you have said."
Discussion
1. Why is Mary "greatly troubled"?
2. How is v37 often wrongly applied? What does it actually mean?
3. What does this incident tell us about the person of Jesus?
See Also:
Sermons, Bible Commentaries, Bible Analyses on Annunciation to St. Mary
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