He Gives a King
PRAY
Illustrations?
A plan that does not rely on mankind
1 - A plan that does not rely on mankind.
A plan that cannot fail
2 - A plan that cannot fail
3 - A plan that is incredible!
Whereas John would be “great in the sight of the Lord” (1:15), Jesus would be great without qualification (1:32) and would be called the Son of God (1:35).
In the past attempts have been made to explain the origin of the virgin birth story by proposing that the early church borrowed mythical material from pagan sources. Yet it is clear today that one cannot explain the virgin birth traditions as originating from pagan sources. There are simply no clear pagan parallels. The Jewish nature of the virgin birth traditions also make this theory most improbable.41 Attempts have also been made to see the virgin birth traditions as originating from Jewish myths. Yet we find no evidence anywhere of a Jewish expectation that the Messiah would be born of a virgin. If one is open to the possibility of God entering into history and being able to transcend the “laws of nature,” it is not difficult to believe that the God who raised his Son from the dead and empowered him to do many mighty miracles could have sent him into the world by the miracle of the virgin birth.
At this time Mary likely was no more than fifteen years old, probably closer to thirteen, which was the normal age for betrothal.
A descendant of David. This describes Joseph, not the virgin as is evident from Luke’s reintroduction of Mary (“the virgin’s name”) immediately following this description. If it referred to Mary, Luke could simply have said “a descendant of David whose name was Mary.” By this comment Luke was preparing his readers for what he would say in 1:32–33. The importance of the Davidic descent of Jesus is evident from 2:4; 3:23–38 (cf. Matt 1:1–17; Rom 1:3; 2 Tim 2:8). Compare 2 Esdr 12:32, where the Messiah is equated with the Son of David.
Mary had been “graced” by God in that she had been chosen to bear God’s Son (1:31, 35). She had not been chosen for this task because she possessed a particular piety or holiness of life that merited this privilege. The text suggests no special worthiness on Mary’s part.
The Lord is with you. Compare Judg 6:12; Ruth 2:4. This is not a wish (“may the Lord be with you”) but a statement and refers to God’s mighty power being present and upon Mary.
You have found favor with God. Here as in Judg 6:17; 2 Sam 15:25 (cf. 1 Sam 1:18) the issue is God’s gracious choice, not Mary’s particular piety (cf. Gen 6:8); for unlike Luke 1:6, nothing is made of Mary’s personal piety either before or after this verse. The emphasis is on God’s sovereign choice, not on human acceptability.
Jesus. Although heaven-given names usually have etymological significance, nothing is made of this by Luke. Contrast, however, Matt 1:21.
One should not read into this verse the thought that since Jesus was not conceived through sexual intercourse he was as a result “uncontaminated” by such a natural birth. Rather, Luke sought to teach that since Jesus’ birth was entirely due to the “overshadowing” of the Holy Spirit, Jesus would be uniquely set aside for God’s service, i.e., he would be “holy.”
1:38 I am the Lord’s servant.… May it be to me as you have said. Compare 1 Sam 1:18. Whereas Zechariah and Elizabeth provide an example for the reader of true discipleship in their obedience to the commandments and regulations of the OT (1:6), Mary is exemplary because of her submission to God’s will.
The greatness of Mary’s son is not a result of his human striving. In light of this account no adoptionist Christology can be found in Luke
Luke sought to show his readers that Jesus, who was already well known to them, was born in a unique way and was already Son of God, Christ, and King before his birth.
Note on v37
The Rev. rendering of this passage is, therefore, right, though a little stilted: No word of God shall be void of power; for the A. V. errs in joining οὐκ and πᾶν, not every, and translating nothing. The two do not belong together. The statement is, Every (πᾶν) word of God shall not (οὐκ) be powerless. The A. V. also follows the reading, παρὰ τῷ Θεῷ, with God; but all the later texts read παρὰ τοῦ Θεοῦ, from God, which fixes the meaning beyond question.