Luke (2 volumes in 1 / ESV Edition) E-Book

R. Kent Hughes

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Serie: Preaching the Word
• Sprache: Englisch

Seitenzahl: 1836

Veröffentlichungsjahr: 2014

Beschreibung

Luke's carefully researched and orderly account of the life of Christ is one of the finest pieces of historical writing from the ancient world. More importantly, it boldly proclaims the story and significance of Jesus, emphasizing his "gospel" as good news for the whole world. In this illuminating commentary, respected pastor R. Kent Hughes explores Luke's historical claims about the life of Christ and his overarching message, offering helpful insights into the biblical text and pastoral reflections on how it applies to everyday life. Written to help preachers and Bible teachers communicate God's Word more effectively, this commentary explores how the life, death, and resurrection of Jesus constitute the fulfillment of Old Testament prophecy and guarantee salvation to all who believe on his name. Part of the Preaching the Word series.

Leseprobe

PREACHING THE WORD

Edited by R. Kent Hughes

Genesis | R. Kent Hughes

Exodus | Philip Graham Ryken

Leviticus | Kenneth A. Mathews

Numbers | Iain M. Duguid

Deuteronomy | Ajith Fernando

Joshua | David Jackman

Judges and Ruth | Barry G. Webb

1 Samuel | John Woodhouse

2 Samuel | John Woodhouse

Job | Christopher Ash

Psalms, vol. 1 | James Johnston

Proverbs | Raymond C. Ortlund Jr.

Ecclesiastes | Philip Graham Ryken

Song of Solomon | Douglas Sean O’Donnell

Isaiah | Raymond C. Ortlund Jr.

Jeremiah and Lamentations | Philip Graham Ryken

Daniel | Rodney D. Stortz

Matthew | Douglas Sean O’Donnell

Mark | R. Kent Hughes

Luke | R. Kent Hughes

John | R. Kent Hughes

Acts | R. Kent Hughes

Romans | R. Kent Hughes

1 Corinthians | Stephen T. Um

2 Corinthians | R. Kent Hughes

Galatians | Todd Wilson

Ephesians | R. Kent Hughes

Philippians, Colossians, and Philemon | R. Kent Hughes

1–2 Thessalonians | James H. Grant Jr.

1–2 Timothy and Titus | R. Kent Hughes and Bryan Chapell

Hebrews | R. Kent Hughes

1–2 Peter and Jude | David R. Helm

1–3 John | David L. Allen

Revelation | James M. Hamilton Jr.

The Sermon on the Mount | R. Kent Hughes

Luke

© 2015 by R. Kent Hughes

Published by Crossway

1300 Crescent Street

Wheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form by any means, electronic, mechanical, photocopy, recording or otherwise, without the prior permission of the publisher, except as provided by USA copyright law.

Previously published as two volumes copyright © 1998 by R. Kent Hughes

Cover design: John McGrath, Simplicated Studio

Cover image: Adam Greene, illustrator

First printing 2015

Printed in USA

Unless otherwise indicated, Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway, a publishing ministry of Good News Publishers. 2011 Text Edition. Used by permission. All rights reserved. The ESV text may not be quoted in any publication made available to the public by a Creative Commons license. The ESV may not be translated in whole or in part into any other language.

Scripture quotations marked NASB are from The New American Standard Bible®. Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

Scripture references marked NEB are from The New English Bible © The Delegates of the Oxford University Press and The Syndics of the Cambridge University Press, 1961, 1970.

Scripture references marked PHILLIPS are from The New Testament in Modern English, translated by J. B. Phillips © 1972 by J. B. Phillips. Published by Macmillan.

All emphases in Scripture quotations have been added by the author.

Hardcover: 978-1-4335-3830-8 PDF ISBN: 978-1-4335-3831-5 Mobipocket ISBN: 978-1-4335-3832-2 ePub ISBN: 978-1-4335-3833-9

Library of Congress Cataloging-in-Publication Data

Hughes, R. Kent.

   Luke : that you may know the truth / R. Kent Hughes. – Revised edition.

        1 online resource. – (Preaching the word)

   Previously published as two separate volumes.

   Includes bibliographical references and index.

   Description based on print version record and CIP data provided by publisher; resource not viewed.

   ISBN 978-1-4335-3835-3 (pdf) -- ISBN 978-1-4335-3836-0 (mobi) -- ISBN 978-1-4335-3837-7 (epub) -- ISBN 978-1-4335-3834-6 (hc)

   1. Bible. Luke.–Commentaries. I. Title.

BS2595.53

226.4'07–dc23            2013039422

Crossway is a publishing ministry of Good News Publishers.

To my former colleaguesDavid Helm and Jon Dennis,founding pastors ofHoly Trinity Church, Hyde Park, Chicago

“Good news of great joy . . . for all the people.”

LUKE 2:10

“For the Son of Man came to seek and to savethe lost.”

LUKE 19:10

Contents

CoverNewsletter Sign UpPreaching the Word SeriesTitle PageCopyright PageDedicationEpigraphAcknowledgmentsA Word to Those Who Preach the Word    1  An Orderly Account (1:1–4)    2  The Annunciation of John (1:5–25)    3  The Annunciation of Christ (1:26–38)    4  The Visitation (1:39–55)    5  The Magnificat, Part 1 (1:46–50)    6  The Magnificat, Part 2 (1:51–55)    7  The Birth of John (1:56–66)    8  The Benedictus (1:67–79)    9  The Birth of Christ (2:1–20)  10  The Nunc Dimittis (2:21–40)  11  “Favor with God and Man” (2:41–52)  12  John’s Baptism (3:1–14)  13  Messiah’s Baptism (3:15–20)  14  The Sonship of Christ (3:21–38)  15  The Temptation (4:1–13)  16  Jesus’ Rejection (4:14–30)  17  The Authority of Jesus (4:31–37)  18  Kingdom Authority (4:38–44)  19  Calling Fishermen (5:1–11)  20  Healed Indeed (5:12–16)  21  Healing and Faith (5:17–26)  22  Calling Sinners (5:27–32)  23  The New and the Old (5:33–39)  24  The Lord of the Sabbath (6:1–11)  25  Authority to Call (6:12–16)  26  The Sermon on the Level (6:17–26)  27  Supernatural Love (6:27–36)  28  The Spirit of the Disciple (6:37–42)  29  Checking the Fruit (6:43–45)  30  Doing His Word (6:46–49)  31  Viewing Faith (7:1–10)  32  Jesus Raises a Widow’s Son (7:11–17)  33  The Mystery of Unbelief (7:18–35)  34  Forgiven Much (7:36–50)  35  Listen to the Word (8:1–21)  36  Lord of Creation (8:22–25)  37  Lord of All (8:26–39)  38  Providential Arrangement (8:40–56)  39  Earliest Apostolic Ministry (9:1–9)  40  The Sufficiency of Christ (9:10–17)  41  “Who Do You Say That I Am?” (9:18–27)  42  Christ Transfigured (9:28–36)  43  Christ’s Majesty Below (9:37–45)  44  True Greatness (9:46–50)  45  Demands of the Road (9:51–62)  46  Proper Joy (10:1–20)  47  The Praise and Blessing of Revelation (10:21–24)  48  “But a Samaritan . . .” (10:25–37)  49  Choosing the Better (10:38–42)  50  Teach Us to Pray, Part 1 (11:1–4)  51  Teach Us to Pray, Part 2 (11:3, 4)  52  Teach Us to Pray, Part 3 (11:5–13)  53  Merciful Reasonings (11:14–28)  54  Light for Hard Hearts (11:29–36)  55  “Woe to You Pharisees” (11:37–44)  56  “Woe to You Lawyers” (11:45–52)  57  Confessing Christ (11:53—12:12)  58  The Rich Fool (12:13–21)  59  Not to Worry (12:22–34)  60  Be Ready (12:35–48)  61  Reality Check (12:49–53)  62  Settle Up! (12:54–59)  63  Repentance Time! (13:1–9)  64  Straightened on the Sabbath (13:10–21)  65  The Narrow Door (13:22–30)  66  Mourning for the City (13:31–35)  67  The Dinner Party, Part 1 (14:1–14)  68  The Dinner Party, Part 2 (14:15–24)  69  Being a Disciple (14:25–35)  70  “Rejoice with Me” (15:1–10)  71  The Prodigal God (15:11–32)  72  The Dishonest Manager (16:1–15)  73  Rich Man, Poor Man (16:19–31)  74  Discipleship’s Duties (17:1–10)  75  The Tenth Leper (17:11–19)  76  The Kingdom—Now and Not Yet (17:20–37)  77  Living in the Not Yet (18:1–8)  78  Two Ways to Pray (18:9–14)  79  Kingdom Entrance (18:15–17)  80  How Hard It Is for a Rich Man! (18:18–30)  81  Blind Sight (18:31–43)  82  The Little Big Man (19:1–10)  83  The Parable of the Investment (19:11–27)  84  A New Kind of King (19:28–44)  85  Sovereign in His Temple (19:45–48)  86  The Authority of Jesus (20:1–19)  87  Caesar and God (20:20–26)  88  Resurrection’s Realities (20:27–40)  89  Son of David, David’s Lord (20:41–47)  90  Money’s Eloquence (21:1–4)  91  The Olivet Discourse (21:5–38)  92  The Night without a Morning (22:1–6)  93  The Last Supper, Part 1 (22:7–20)  94  The Last Supper, Part 2 (22:21–38)  95  Divine Dread (22:39–46)  96  “The Power of Darkness” (22:47–53)  97  Peter’s Plunge (22:54–62)  98  Jesus’ Religious Trial (22:63–71)  99  Herod before Jesus (23:1–12)100  Pilate before Jesus (23:13–25)101  The Cross of Christ (23:26–34)102  Jesus Saves (23:35–43)103  Jesus Dies (23:44–49)104  Jesus’ Burial and Resurrection (23:50—24:12)105  Easter Fire (24:13–35)106  Easter Gospel and Mission (24:36–49)107  Christ’s Ascension (24:50–53)NotesScripture IndexGeneral IndexIndex of Sermon IllustrationsPreaching the Word SeriesBack Cover

Acknowledgments

A hundred-plus expositions from one preacher may look to be a solo effort, but far from it. They are the products of many hearts and minds. My first thanks goes to Mrs. Sharon Fritz, my administrative assistant and researcher, who not only produces the manuscripts, but locates sources and substantiates footnotes from their primary origins if possible. Also, deep thanks to Herb Carlburg who has given the manuscripts further scrutiny, especially as to their Biblical veracity and clarity. And, as always, more thanks to Ted Griffin who has edited all the volumes of the Preaching the Word series. Not only is Ted a fine editor, but a lover of Biblical exposition.

A Word to Those Who Preach the Word

There are times when I am preaching that I have especially sensed the pleasure of God. I usually become aware of it through the unnatural silence. The ever-present coughing ceases and the pews stop creaking, bringing an almost physical quiet to the sanctuary—through which my words sail like arrows. I experience a heightened eloquence, so that the cadence and volume of my voice intensify the truth I am preaching.

There is nothing quite like it—the Holy Spirit filling one’s sails, the sense of his pleasure, and the awareness that something is happening among one’s hearers. This experience is, of course, not unique, for thousands of preachers have similar experiences, even greater ones.

What has happened when this takes place? How do we account for this sense of his smile? The answer for me has come from the ancient rhetorical categories of logos, ethos, and pathos.

The first reason for his smile is the logos—in terms of preaching, God’s Word. This means that as we stand before God’s people to proclaim his Word, we have done our homework. We have exegeted the passage, mined the significance of its words in their context, and applied sound hermeneutical principles in interpreting the text so that we understand what its words meant to its hearers. And it means that we have labored long until we can express in a sentence what the theme of the text is—so that our outline springs from the text. Then our preparation will be such that as we preach, we will not be preaching our own thoughts about God’s Word, but God’s actual Word, his logos. This is fundamental to pleasing him in preaching.

The second element in knowing God’s smile in preaching is ethos—what you are as a person. There is a danger endemic to preaching, which is having your hands and heart cauterized by holy things. Phillips Brooks illustrated it by the analogy of a train conductor who comes to believe that he has been to the places he announces because of his long and loud heralding of them. And that is why Brooks insisted that preaching must be “the bringing of truth through personality.” Though we can never perfectly embody the truth we preach, we must be subject to it, long for it, and make it as much a part of our ethos as possible. As the Puritan William Ames said, “Next to the Scriptures, nothing makes a sermon more to pierce, than when it comes out of the inward affection of the heart without any affectation.” When a preacher’s ethos backs up his logos, there will be the pleasure of God.

Last, there is pathos—personal passion and conviction. David Hume, the Scottish philosopher and skeptic, was once challenged as he was seen going to hear George Whitefield preach: “I thought you do not believe in the gospel.” Hume replied, “I don’t, but he does.” Just so! When a preacher believes what he preaches, there will be passion. And this belief and requisite passion will know the smile of God.

The pleasure of God is a matter of logos (the Word), ethos (what you are), and pathos (your passion). As you preach the Word may you experience his smile—the Holy Spirit in your sails!

R. Kent HughesWheaton, Illinois

1

An Orderly Account

LUKE 1:1–4

LOUIS MACNEICE WROTE regarding his reading of ancient literature:

And how one can imagine oneself among them

I do not know;

It was all so unimaginably different

And all so long ago.

His rhyme expressed a valid concern. We might feel the same about the ancient gospel, except for the blessed fact that there are four Gospel accounts. One of them was the painstaking work of Luke, a historian, theologian, and physician, who has given us one of the finest pieces of historical writing in all of ancient literature.

Interestingly, no one knows anything of Luke’s origin. He was definitely nonapostolic, and he was a Gentile (cf. Colossians 4:11,14). By his own admission he was not an eyewitness to the story he records in his brilliant account (Luke 1:2). But Luke was well educated and cultured, and a physician to boot. Though we don’t know the details of his conversion, he apparently reached Christian maturity before coming under Paul’s influence. He became an intimate acquaintance of Paul, as the so-called “we sections” in Acts attest (16:10–17; 20:5; 21:18; 27:1—28:16). Very possibly he is the anonymous brother “who is famous among all the churches for his preaching of the gospel” in 2 Corinthians 8:18.1 This certainly accords with his humble, self-effacing manner in keeping himself in the background of both Luke and Acts.

Luke stayed with Paul during his second imprisonment, right to the end. Shortly before his martyrdom Paul wrote to Timothy, “Luke alone is with me” (2 Timothy 4:11). What happened to Luke after the Apostle’s martyrdom is a secret of history. However, Luke seems to have written his Gospel during the early sixties.2

It is by far the longest of the Gospels, and it contains many extras that are not included in the other three Gospels—to begin with, the entire content of the first two chapters, which detail the advent of Christ beginning with the histories of Zechariah and Elizabeth, then the annunciation to Mary, culminating in the nativity. We can thank Luke for the stories of Zacchaeus, the penitent thief, the two disciples on the road to Emmaus, and the famous parables of the Pharisee and the publican, the rich man and Lazarus, and the prodigal son.

Luke has given us an invaluable gift—the most extensive and varied of the Gospels, as well as the most artistically constructed and the most beautifully reasoned and written. We will now consider this man of God as a historian, theologian, physician, and musician.

Luke the Historian (vv. 1–4)

Luke presented himself as historian in a long Greek sentence that is considered to be the best-styled sentence in the entire New Testament.3 He thus shouted to the ancient world that he was writing about history that must not be ignored.

Luke’s Historical Precedents

Luke began by citing others’ earlier work as laying a foundation for what he was about to do. “Many,” he said, “have undertaken to compile a narrative of the things that have been accomplished among us” (v. 1). His attempt at gospel history was not something totally new but bore similarity to previous works unknown to us today, except for the Gospel of Mark.

These earlier accounts were characterized by orderliness that was undoubtedly a considerable help to Luke. They were based on the testimony of people who were there, as Luke made clear in his next phrase (v. 2): “Just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us.”

The earlier accounts had come from people who had seen with their own eyes the sacred events that began with the ministry of John the Baptist (cf. 1 John 1:1). These eyewitnesses ultimately became “ministers of the word”—that is, preachers of the gospel.4 They were not detached observers but men vitally involved with the Word they preached.

Luke wanted his readers to understand that his history of Jesus came from the best, most authentic written and oral sources. Luke’s work was grounded in solid historiography and many reliable sources.

Luke’s Qualification as Historian

Not only was his historiography extensive, but he met the basic qualification of a historian—thorough research—as the opening phrase of verse 3 indicates: “It seemed good to me also, having followed all things closely for some time past. . . .” Luke had spent time tracking down each detail, tracing everything thoroughly. The result was a spectacularly accurate history.

One of the famous stories of New Testament scholarship recounts the early skepticism of the famous Sir William Ramsay regarding Luke’s history, and how the facts completely changed his mind so that he eventually wrote: “Luke’s history is unsurpassed in regard to its trust-worthiness.”5

Dr. Luke had crossed all his t’s and dotted his i’s, down to the smallest details, such as the tricky nomenclature of the officials mentioned in Acts.

Luke’s Task as Historian

Because Luke saw his task as historian as far more than a chronological listing of the facts, he added, “It seemed good to me also . . . to write an orderly account for you, most excellent Theophilus” (v. 3). What he meant by “orderly account” was a systematic arrangement grouped around themes he wished to emphasize. The facts were never altered, but the way he grouped and juxtaposed them, his artistic and logical arrangement, was meant to pierce the reader’s heart. Luke took great pains to present the gospel with maximum power. This, of course, was done under the guidance of the Holy Spirit. The result was a compelling story—especially when it is read and studied in sequence.

Luke’s Purpose as Historian

Finally, Luke’s forthright purpose in writing the history was moral, because he told Theophilus, “That you may have certainty concerning the things you have been taught” (v. 4). The word “certainty” appears last (for emphasis) in the long Greek sentence that comprises verses 1– 4. Luke believed that the proper telling of the story of Jesus would certainly produce belief in its truth. In a word, Luke believed in the power of the gospel!

What a motivation to read and study the Gospel of Luke! The solid historiography from which Luke had drawn his painstaking research, his subtly arranged account, and his moral purpose of bringing certain faith will change lives through the power of the Holy Spirit. The power of Jesus’ story is inexhaustible!

Luke the Theologian

Luke was not only an accomplished historian, he was also a skilled theologian. We have already touched on this by noting his careful arrangement of his materials to emphasize his theology. For example, Luke selected exactly ten stories for the birth and infancy narratives in chapters 1, 2. Five deal with events before Christ’s birth, and five are postbirth. Further, there are special pairings of the events within each quintet—all for a purpose.

Prominent among the great theological emphases in Luke is love. Matthew’s keynote is royalty, Mark’s is power, and in Luke it is love. Love uniquely shines through in saying after saying and parable after parable in this Gospel.

The offer of salvation for all is far more prominent in Luke than in the other Gospels. The word is not even used in Matthew and Mark and appears only once in John. But Luke employs it five times, as well as using “to save” more than any other Gospel. The angel announcing the birth of “a Savior” said the good news was for “all the people” (2:10, 11). Samaritans find grace and give it. Simeon sings about “light . . . to the Gentiles” (2:32). Jesus heals non-Israelites. The mission of the seventy has reference to the Gentiles.

Luke records Jesus’ repeated references to his coming death and gives profound detail concerning both the passion and the cross. Simeon’s prophecy (2:34, 35) refers to the coming passion. The ox is a traditional symbol for the Gospel of Luke because it is a sacrificial animal. Luke lifts high the cross.

The Gospel opens with repeated references to the Holy Spirit: the baby John filled with the Spirit in his mother’s womb (1:15), Elizabeth and Zechariah filled with the Spirit (1:41, 67), the Holy Spirit coming upon Simeon (2:25–27), Jesus’ conception by the Spirit (1:35), the Spirit descending like a dove upon Jesus when he was baptized (3:22), the Spirit leading him into the wilderness (4:1). Thus the Holy Spirit was emphasized, culminating in his descent at Pentecost in Acts 2.

So Luke the theologian teaches us great truths through story. Those who study Luke cannot remain the same.

Luke the Physician

Luke was a medical doctor. In fact, Paul called him “the beloved physician” (Colossians 4:14). But this was not because he excelled in the healing arts. It is rather because he was a lover of people, a man who could submit his ego and desires to the service of others. As already mentioned, some believe he was “the brother who is famous among all the churches for his preaching of the gospel” in 2 Corinthians 8:18. Luke was a doctor of souls!

He delighted in mentioning individuals: Zechariah and Elizabeth, Mary and Martha, Zacchaeus, Cleopas, the woman who anointed Jesus’ feet. Jesus’ parables in the Gospel of Matthew center on the kingdom, but those in Luke stress people.

Luke’s Gospel transcends the first century’s neglect of women. We hear their names more there than in any other Gospel: Mary, Elizabeth, Anna, Martha, her sister Mary, Mary Magdalene, Joanna, Susanna, the widow of Nain, the widow who gave all she had, the daughters of Jerusalem, the women in Jesus’ parables.

We see Luke’s heart for babies and children in the stories of the infancy of John and Jesus. Luke gives us the only information about Jesus’ boyhood. He also speaks of various individuals’ only sons or only daughters.

Luke also shows himself powerfully disposed to the poor. He portrays Jesus as coming to preach the gospel to the poor and blessing the poor. The shepherds were poor. Joseph and Mary made an offering of the poor at Jesus’ birth. Luke cared about the poor. He also repeatedly warned about the dangers of riches. The parables he recorded repeatedly return to these themes: the rich fool, the unjust steward, the rich man who ignored the beggar Lazarus, the rich young ruler, the widow’s mite.

Luke was a tender doctor of souls. His ethos will touch and penetrate ours, and we will be sweeter and more tender as we give our souls to the study of his Gospel.

Luke the Musician

Luke’s Gospel is a singing Gospel. It resounds with the music of praise to God. Early on we find the Magnificat (1:46–55), the Benedictus (1:68–79), the Nunc Dimittis (2:29–32), and the Gloria (2:14). The verb rejoice is found in Luke more than in any other book in the New Testament. Likewise joy occurs regularly. There is joy in Zacchaeus’ receiving Jesus. There is joy on earth in the finding of the lost sheep and the lost coin, and there is joy in Heaven when lost sinners are found. The Gospel ends just as it began—with rejoicing.

Luke the historian will make you certain about the Gospel. Luke the theologian will touch you with God’s love and grace. Luke the physician will help you to love people. Luke the musician will set your heart to singing.

May God guide and enlighten our hearts as we study this magnificent portion of his holy Word!

3

The Annunciation of Christ

LUKE 1:26–38

WITHOUT A DOUBT we could spend our lives searching the literature of the world for a story as beautiful as that of the nativity and never find it. The narrative of Christ’s birth is especially piercing because it is true, being firmly fixed in history with an actual place and real people. It began for Christ’s mother with the annunciation, which in itself is a story of singular beauty and wonder firmly situated in human life.

The setting for the annunciation drew amazement from first-century Jewish readers because Gabriel ignored Judea, the heartland of God’s work through the centuries, and came to Galilee, a land that was the subject of abiding Jewish contempt because of its mongrelized population. Even more, the angel not only bypassed Judea for Galilee, but the city of Jerusalem for the village of Nazareth. Nazareth was a “nonplace.” It was not even mentioned in the Old Testament or in Josephus’s writings or in the rabbinical writings (either talmudic or midrashic). It wasn’t until 1962 that a pre-Christian mention of Nazareth was found at Caesarea Maritima.1 The later prominence of the town is a result of the Christian gospel. Nazareth, a shoddy, corrupt halfway stop between the port cities of Tyre and Sidon, was overrun by Gentiles and Roman soldiers. When guileless, straight-talking Nathaniel mentioned Nazareth, he said, “Can anything good come out of Nazareth?” implying that it was miserably corrupt (John 1:46). By consensus, Nazareth was not much.

Of course, in skipping Judea and Jerusalem, Gabriel also ignored the temple, the most holy place in Israel, and entered the lowly home of Mary, which certainly was not much.

In the world’s eyes Mary herself was not of much account either. She was too young to know much of the world or to have accomplished anything. According to the Apocryphal Gospel of the Birth of Mary, she was only fourteen; and the History of Joseph the Carpenter states that she was only twelve.2 No less a scholar than Raymond Brown, author of the massive and definitive The Birth of the Messiah, argues for the younger age.3 She was at most a young teenager. As with all poor peasant girls, she was illiterate, her knowledge of the Scriptures being limited to what she had memorized at home and heard in the synagogue.

From all indicators, her life would not be extraordinary. She would marry humbly, give birth to numerous poor children, never travel farther than a few miles from home, and one day die like thousands of others before her—a nobody in a nothing town in the middle of nowhere.

As we probe this beautiful text of the annunciation we cannot miss an inescapable fact: the greatest news ever proclaimed in Israel came to the humblest of its people! Mary said exactly that in her Magnificat when she sang, “My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked on the humble estate of his servant” (1:46–48a).

Nine months later, on Christmas Day, it was to poor, humble shepherd outcasts that the angels chorused their annunciation: “Glory to God in the highest, and on earth peace among those with whom he is pleased” (Luke 2:14). Whenever we consider those to whom the good news came, we must recite a list punctuated by the words “poor” and “humble.” Martin Luther remarked, “He might have gone to Jerusalem and picked out Caiaphas’s daughter, who was fair, rich, clad in gold embroidered raiment and attended by a retinue of maids in waiting. But God preferred a lowly maid from a mean town.”4 And if the incarnation happened today, it would be the same. The Lord would not be born in Jerusalem or Rome or Geneva or Canterbury, but on the ordinary streets of some nameless town.

As we study the annunciation, we must accept the essential spiritual fact of the incarnation and the gospel: the Lord comes to needy people—those who realize that without him they cannot make it—those who acknowledge their weakness and spiritual lack. The incarnation, salvation, resurrection, and Christmas are not for the proud and self-sufficient.

As we follow the course of the annunciation, we will catch the pulse of the virgin’s heart because Mary is a model for those who experience the birth of the Savior in their lives.

Gabriel’s Approach (vv. 26–29)

In considering Gabriel’s approach to Mary, we must remember that he had made an appearance to Zechariah, the father of John the Baptist, six months earlier, striking Zechariah speechless (1:5–23)—a condition that remained until his son was born. Zechariah’s encounter had been very similar to Gabriel’s terrifying appearance to the prophet Daniel five hundred years before when the result was the same—Daniel too fell mute.

Meeting Gabriel could be very intimidating, to say the least! Now as he comes to Mary, we can reasonably suppose that his appearance was not as awesome as with Daniel and Zechariah, for she would likely have been frightened out of her senses. However, he probably also did not come looking like everyone else—in button-down collar and wingtips. Mary needed to see that he was indeed an angel. Perhaps he turned up his rheostat so he glowed like a summer firefly, or perhaps he stood with his feet just off the ground. However it was, verses 26–28 describe the encounter:

In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David. And the virgin's name was Mary. And he came to her and said, “Greetings, O favored one, the Lord is with you!”

Remember, Mary was somewhere between the ages of twelve and fourteen. She was unread and inexperienced. She was not cosmopolitan. She did not own a TV. She did not have a computer. Knowing this, how do you suppose she felt? I think Mary felt like fainting! Probably she thought, This can’t be real! I have to sit down. We can be sure that Gabriel’s buoyant greeting—“Greetings, O favored one, the Lord is with you!”—was most necessary.

What did Gabriel mean by this famous greeting? Certainly not the Douai Version’s “Hail Mary full of grace” derived from the Latin Vulgate’s “Ave, gratia pleta.” Raymond Brown, the acknowledged dean of Catholic New Testament scholars, agrees, saying that “full of grace” is too strong a rendering, for if Luke wanted to say this, he would have used the phrase he employed in Acts 6:8 when he described Stephen as “full of grace.”5

Brown notes that the Vulgate’s faulty translation gave rise to the medieval idea that “Mary had every gift, not only spiritual but secular, even above those given to angels,”6 thus giving rise to the idea of Mary being a dispenser of grace, resulting in prayers being offered to her. The ultimate extension of this thinking came on December 8, 1854, when Pius IX declared the doctrine of the Immaculate Conception, teaching that “From the first moment of her conception, the Blessed Virgin Mary was, by the singular grace and privilege of Almighty God, and in view of the merits of Jesus Christ, Savior of mankind, kept free from stain of original sin.”7 That doctrine is a sad, totally unjustified distortion. Mary would have been scandalized at the thought. Karl Barth aptly responds, “Can such a figure meet with worse misunderstanding than that which happened to her in the Catholic church?”8

But at the same time, the Virgin Mary is in fact the most blessed of women, and therefore “the Blessed Virgin Mary” is a fitting designation for her. The title springs naturally from Mary’s own self-bestowed beatitude in her Magnificat: “From now on all generations will call me blessed” (1:48). Mary was the only woman of the billions who have inhabited our planet who was chosen to carry and nurse God’s Son. For that we must call her “blessed.” “Hers . . . was the face that unto Christ had most resemblance.”9 The Savior bore some of her human features—Jesus’ face could be seen in hers. Think of it. She is blessed indeed. Just because others have thought too much of her, we must not imagine that our Lord is pleased when we think too little of her. We, as part of the subsequent Christian generations, are to call her “blessed.”

Gabriel’s salutation, “Greetings, O favored one, the Lord is with you,” was a dual declaration. First, Mary was the recipient of special divine favor. She was specially graced. Her humble estate and matching humility of soul made her the ideal receptor of God’s greatest favor. As such, Luther praised her: “O Mary, you are blessed. You have a gracious God. No woman has ever lived on earth to whom God has shown such grace. You are the crown of them all.”10 God bypassed Judea, Jerusalem, and the temple and came to a despised country, a despised town, and a humble woman.

The second part of her being divinely favored is Gabriel’s declaration, “The Lord is with you!” This unconventional phrase declares the dynamic power of God’s presence, which runs like a golden thread in the lives of great saints in Old Testament history. And in Mary it reaches its glorious culmination.11 The Lord was with her.

So Gabriel’s dual declaration to Mary is one of God’s special favor and his special presence. It is a stupendous declaration and certainly justifies the translation some scholars give to Gabriel’s initial word “Greetings” as “Rejoice”—which is the literal sense.12 “Rejoice, you who are highly favored! The Lord is with you.”

Mary’s response to Gabriel’s greeting reveals another of her blessed heart’s qualities: “But she was greatly troubled at the saying, and tried to discern what sort of greeting this might be” (v. 29). The literal sense is that she kept pondering the meaning of the greeting. Whatever Gabriel’s glorious form was like, Mary was able to get past it to his greeting, upon which she meditated as she sought understanding.

This is a truly remarkable picture. Young and inexperienced as she was, Mary was not a flighty, shallow “young thing.” She was reflective and meditative. It is said that contemplation is not a psychological trick but a theological grace. Mary had this grace. She stood on the ascent of the mount of grace and meditated upon what the angel’s message meant for her and what it would require from her.

Mary’s example has a practical relevance for our frenetic, uncontemplative age. Those who experience the birth of the Savior in their lives are those who take the time to ponder God’s Word to them. “I will meditate on your precepts” (Psalm 119:78). We need such hearts today.

When the poet Southey was telling an old Quaker lady how he learned Portuguese grammar while he washed, and something else while he dressed, and how he gleaned in another field while he breakfasted and so on, filling his day utterly, she said quietly, “And when does thee think?”13 That is the perfect question for us. When do we contemplate the condition of our lives, meditate on God’s Word, and focus upon the course and destiny of where we are headed in light of God’s revelation? At Christmastime, when we most consider the opening chapters of Luke, and at all other times too, we need to “center-down,” to use the old Quaker term, and ponder the things that really count—perhaps even to be “greatly troubled,” as was the blessed virgin, to be serious before God and devote ourselves again and again fully to his will.

Let all mortal flesh keep silent,

And with fear and trembling stand;

Ponder nothing earthly minded,

For with blessing in His hand

Christ our God to earth descendeth,

Our full homage to demand.

Liturgy of St. James (fifth century)

Gabriel’s Annunciation (vv. 30–34)

Thus far Gabriel had told the virgin nothing of his mission. But now came the annunciation itself, and the initial words were shocking: “And the angel said to her, ‘Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus’” (vv. 30, 31). Mary was told that she would have a baby boy, and she was commanded to name him Jesus. This news was a thunderbolt!

It is doubtful at this point that she fully understood. Jesus was a common name that meant “savior,” but she could hardly have grasped its full impact. However, as Gabriel continued the annunciation—“He will be great and will be called the Son of the Most High” (v. 32a)—the impact must have been staggering. The child would be God’s Son!

Gabriel went on to explain, “And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end” (vv. 32b, 33). Mary was hearing that she would mother the long-awaited Messiah, and she got the idea! Gabriel’s words were a free interpretation of 2 Samuel 7:8–16, a foundational messianic prophecy called “the Davidic Covenant.” The Qumran texts reveal that this was indeed the way the Jews understood that prophecy.14 No doubt Mary had heard those very lines in the synagogue readings and knew of their messianic implications.

She understood the gist of the angel’s announcement: “You are going to become pregnant; you are going to call your son’s name Salvation, he is going to be the Son of God, and he will be the Messiah.” What an earful! What an incredible heartful!

Humble, reflective Mary thought about it—and understood. Then she asked the logical question: “How will this be, since I am a virgin?” (v. 34)—literally, “How can this be since I have not known a man sexually?” Mary was not disbelieving—she was simply asking for enlightenment. The question was biological: “God, how are you going to do this?”

Again, she is a spiritual model for all who experience the birth of the Savior in their lives because this is a believing question. It is the question that all those who know Jesus have asked: “God, how is it possible?” Do you have this blessed inquisitiveness? Have you asked, “God, how can I experience the life of Jesus within me?”

This is a life-giving question because it requires an examination of the significance of Christ’s atoning work on the cross and how its cleansing benefits come to us by faith. The mysteries of the new birth must also be contemplated—the work of the Holy Spirit, what it means to be “in Christ” and “a new creation,” and much more. Such “how can this be?” contemplations often serve as a prelude to knowing Christ.

Gabriel’s Explanation (vv. 35–38)

The answer Mary received marvelously foreshadowed God’s personal answer to us: “And the angel answered her, ‘The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God’” (v. 35). What is described here? Certainly not a sexual union (mating) with divinity, as some have argued. Nothing so crude is suggested here. All leading scholars agree that there are no sexual overtones whatsoever.15 The word “overshadow” gives us the proper understanding because it is used in the Greek Old Testament to describe God’s presence in the sanctuary and in the New Testament for his overshadowing presence at the transfiguration where the cloud of glory overshadowed our Lord and his apostles.

While it was not a sexual experience, it was surely a conscious experience—something Mary could feel. How could anyone have the Holy Spirit come upon him or her and be overshadowed as in the temple or on the Mount of Transfiguration and not know it? Perhaps it was in the very moment of Gabriel’s statement that she was overshadowed. Or perhaps it was after the angel left and she stood there in awed silence. At any rate Mary understood the awesome significance of what she had heard, and that is one of the things that held her so faithful during the tumultuous months and years that followed.

Whether we choose to believe it or not is one thing, but we cannot deny that what was described by Gabriel is nothing less than the virgin birth of Christ.