39 At that time Mary got ready and hurried to a town in the hill country of Judea, 40 where she entered Zechariah's home and greeted Elizabeth. 41 When Elizabeth heard Mary's greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. 42 In a loud voice she exclaimed: "Blessed are you among women, and blessed is the child you will bear! 43 But why am I so favored, that the mother of my Lord should come to me? 44 As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. 45 Blessed is she who has believed that what the Lord has said to her will be accomplished!"
Luke 1:39-45
by Mark Trotter
The scene in the Gospel lesson this morning is called, "The Visitation." It's about two women, cousins. They have something in common. They are both going to have babies, and both, miraculously. Elizabeth is too old, and Mary is so young, she is a virgin, betrothed, but not married. What does this mean?
Mary comes to Elizabeth's house in the Judean hills. It sounds upscale, doesn't it, the "Judean Hills." Elizabeth is the city cousin. She is sophisticated, from a patrician family. Her folk are the Aarons. They trace their ancestry clear back to Moses' brother. They are the priestly class. Zechariah, her husband, is part of the same class. He, too, is a priest, with high enough status to have been chosen to preside at the altar of the Temple in Jerusalem. Which is where he met the angel Ga…
We read here of the meeting between the mothers of John and Jesus. As Mary greets Elizabeth, John “leaps for joy” inside Elizabeth’s womb (1:41, 44; see also 1:15). Elizabeth, filled with the Holy Spirit, blesses Mary and praises God (1:41…
39 At that time Mary got ready and hurried to a town in the hill country of Judea, 40 where she entered Zechariah's home and greeted Elizabeth. 41 When Elizabeth heard Mary's greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. 42 In a loud voice she exclaimed: "Blessed are you among women, and blessed is the child you will bear! 43 But why am I so favored, that the mother of my Lord should come to me? 44 As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. 45 Blessed is she who has believed that what the Lord has said to her will be accomplished!"
The text of 1:39–56 can easily be divided into two sections: (1) Elizabeth pronounces a blessing on Mary as the mother of the Lord (1:39–45); (2) Mary breaks forth in praise to God for his mighty works (1:46–56). The blessing of Elizabeth ties the narrative together; now the mothers of the two sons meet, and even in the womb John begins his ministry. In addition, Elizabeth’s words in verse 43 confirm the promise that was made t…
Big Idea: God has chosen the insignificant Mary for great honor. This is an example of how he overturns human values and conventions.
Understanding the Text
In our first two sections of Luke’s text the angel Gabriel has announced two births to mothers who should not have been expecting a baby (one too old, the other not yet married). Before the births of John and Jesus are narrated, the two families are brought together, and we have in this domestic scene an opportunity to reflect on the significance of these two special people. The unborn John and his mother recognize the superior status of Mary’s son, and Mary speaks with delight and wonder of the incredible honor of being the mother of God’s Son.
The paradoxical values expressed in Mary’s song prepare the reader for the repeate…
Direct Matches
The mother of John the Baptist. She was a descendant of Aaron and the wife of Zechariah (Luke 1:5). She and her husband are described in Luke 1 as righteous but barren in their old age. When Zechariah had the opport…
Literally, fruit is the seed-bearing part of a plant. It constitutes an important part of the diet in the ancient Near East. Common fruits are olives, grapes, and figs, though many other varieties of fruit are also available, including apples, apricots, peaches, pomegranates, dates, and melons. Fruit trees play a prominent role as a food source in God’s creation and preparation of the garden of Eden (Gen. 1 3). The law prohibits the Israelites from cutting down their enemy’s fruit trees (Deut. 20:19)…
The various Hebrew and Greek words that express the idea of fulfillment occur hundreds of times in the Bible, and the concept often is present even when the specific word is not. At the basic level, fulfillment indicates a relationship between two (or more) things in which the second is said to “fill up” the significance of the first. Frequently this takes the form of a specific promise that is said to be fulfilled when the person, object, or event referred to comes to pass. There are countless examples o…
Holiness is an attribute of God and of all that is fit for association with him. God alone is intrinsically holy (Rev. 15:4). God the Father is holy (John 17:11), as is the Son (Acts 3:14), while “Holy” is the characteristic designation of God’s Spirit (Ps. 51:11; Matt. 1:18). God’s name is holy (Luke 1:49), as are his arm (Ps. 98:1), ways (Ps. 77:13), and words (Ps. 105:42).
With reference to God himself, holiness may indicate something like his uniqueness, and it is associated with attributes such as his glory (Isa. 6:3), righteousness (Isa. 5:16), and jealousy—that is, his proper concern for his reputation (Josh. 24:19).
God’s dwelling place is in heaven (Ps. 20:6), and “holy” functions in some contexts as a virtual equivalent for heavenly (11:4). God’s throne is holy (47:8), and the an…
For Christians, God is the creator of the cosmos and the redeemer of humanity. He has revealed himself in historical acts—namely, in creation, in the history of Israel, and especially in the person and work of Jesus Christ. There is only one God (Deut. 6:4); “there is no other” (Isa. 45:5). Because “God is spirit” (John 4:24), he must reveal himself through various images and metaphors.
The OT refers to God by many names. One of the general terms used for God, ’el (which probably means “ultimate supremacy”), often appears in a compound form with a qualifying word, as in ’el ’elyon (“God Most High”), ’el shadday (“God Almighty”), and ’el ro’i (“the God who sees me” or “God of my seeing”). These descriptive names reveal important attributes of God and usually were derived from the personal e…
The fourth son of Jacob (Gen. 35:23). The meaning of his name is debated, but his mother, Leah, links it to “praise” (29:35). He persuaded his brothe…
(1) The most important Mary of the NT is the mother of Jesus, who becomes pregnant through the Holy Spirit while still a virgin. In contrast with Matthew’s birth narrative, where the emphasis falls on Joseph, Luke’s focuses on Mary. Luke’s Gospel introduces Mary as the one to whom God sends the angel Gabriel (1:26 27). Gabriel announces that Mary will be the mother of the Messiah from David’s line, who will reign over the house of Jacob and have a unique father-son relationship with God. Mary responds in humble obedience as “the Lord’s servant” (1:29–38). When she visits her relative Elizabeth, Mary breaks forth in the Magnificat, a song praising God for caring for the humble, humbling the mighty, and remembering his covenant with Abraham (1:46–55).
After the birth of Jesus and the visit f…
In the world of the Bible, a person was viewed as a unity of being with the pervading breath and thus imprint of the loving and holy God. The divine-human relationship consequently is portrayed in the Bible as predominantly spiritual in nature. God is spirit, and humankind may communicate with him in the spiritual realm. The ancients believed in an invisible world of spirits that held most, if not all, reasons for natural events and human actions in the visible world.
The OT writers used the common Hebrew word ruakh (“wind” or “breath”) to describe force and even life from the God of the universe. In its most revealing first instance, God’s ruakh hovered above the waters of the uncreated world (Gen. 1:2). In the next chapter of Genesis a companion word, neshamah (“breath”), is used as God …
(1) A king of Israel, the son of Jeroboam II (2 Kings 14:2…
Direct Matches
The mother of John the Baptist. She was a descendant of Aaron and the wife of Zechariah (Luke 1:5). She and her husband are described in Luke 1 as righteous but barren in their old age. When Zechariah had the oppor…
Old Testament
The Hebrew word for “Lord,” yhwh (usually pronounced “Yahweh”), occurs more than 6,800 times in the OT and is in every book except Ecclesiastes and Esther. “Yahweh” is God’s personal name and is revealed as such in Exod. 3:13–14. God tells Moses to declare to the Israelites in Egypt, “I am has sent me to you” (3:14). The Hebrew behind “I am” connotes active being; the Lord is the one who is there for his people and, in the book of Exodus, does so through miraculous events (14:13–14). This demonstrates the close association between one’s name and one’s character in the ancient world. Yahweh is one who is with his people (Exod. 3:12; 6:2, 4; Isa. 26:4). Although the divine name is used before the exodus (Gen. 12:1; 15:1), it is not until the time of Moses that God reveals …
Although essentially characterized by bearing offspring, a mother is associated with much more in the Bible. Especially prominent are the characteristic ways in which a mother relates to her children: she tends to their needs (1 Thess. 2:7), looks after their welfare (1 Kings 3:16–27), comforts them (Ps. 131:2), and instructs them (Prov. 1:8; 31:1).
Motherhood is held in high regard. Bearing a child is an occasion for rejoicing (Gen. 4:1; Ps. 113:9). A virtuous and industrious mother is praised by her children and husband alike (Prov. 31:28). The Bible describes a mother both crowning a king (Song 3:11) and sitting beside his throne (1 Kings 2:19). The death of a mother brings extreme sorrow (Gen. 24:67; Ps. 35:14). Furthermore, God’s promises are often associated with the birt…
Secondary Matches
A Jewish prophet at the time of Jesus, he was the son of priestly parents (Zechariah and Elizabeth), executed by Herod Antipas, and identified as “John” (a common Jewish name), often with the title “the Baptist” or “the Baptizer,” the latter possibly being the older title.
Our primary sources on John the Baptist are the canonical Gospels, Josephus (Ant. 18.116–19), and Acts. Both Jewish and Christian sources note John’s message of the kingdom, call to baptism, and popularity. Josephus and the Gospels can speak of him without introduction. In the Gospels, only Jesus is a more prominent character. It is possible that the typical peasant was more familiar with John than with Jesus, at least until after Pentecost.
The Gospels, particularly Luke, parallel the stories of John and Jesus. Both …
Terminology
The word “Palestine” is derived from the name of one of the Sea Peoples (Heb. pelishtim) who migrated to the southern coastal region of the Fertile Crescent from one or more of the coastal regions of the Mediterranean (see Philistines).
The word “Palestine” has at times been used to refer to an area as small as this southwestern coastal region (functioning at times as a synonym for “Philistia”) and as large as the land on both sides of the Jordan River, including the Negev in the south.
Most English versions of the Bible do not mention “Palestine,” although in the KJV the Hebrew word peleshet (usually rendered “Philistia” or “Philistines”) is translated as “Palestina” in Exod. 15:14; Isa. 14:29, 31 and as “Palestine” in Joel 3:4.
Other designations of this region within…
Until the twentieth century, traveling farther than a week’s distance from home was dangerous and expensive. We should not overstate the difficulty or risks of travel then, but certainly it was unlike today. Since virtually every region had its own currency, travelers carried cash and were at risk from thieves, money changers, innkeepers, slavers, and others who preyed upon travelers, as well as from the natural dangers of storms, floods, early snows, and so forth. Outside of cities, there was little law enforcement for the typical traveler (Ezra 8:22). Family was often one’s only defender against injustice (Gen. 14:12–16; Ps. 127:3–5).
For travelers in the biblical world, improvement was slow and gradual. During the time of the patriarchs, travelers faced poor roads, bandits, and no sec…
Until the twentieth century, traveling farther than a week’s distance from home was dangerous and expensive. We should not overstate the difficulty or risks of travel then, but certainly it was unlike today. Since virtually every region had its own currency, travelers carried cash and were at risk from thieves, money changers, innkeepers, slavers, and others who preyed upon travelers, as well as from the natural dangers of storms, floods, early snows, and so forth. Outside of cities, there was little law enforcement for the typical traveler (Ezra 8:22). Family was often one’s only defender against injustice (Gen. 14:12–16; Ps. 127:3–5).
For travelers in the biblical world, improvement was slow and gradual. During the time of the patriarchs, travelers faced poor roads, bandits, and no sec…
The biblical writers proclaim that only one God exists, yet they also refer to three persons as “God.” The Father, the Son, and the Holy Spirit are all God. Furthermore, these three persons relate to one another as self-conscious individuals. Jesus prays to the Father (John 17). The Father speaks from heaven concerning the Son (Matt. 3:17; Luke 3:22). Jesus vows to send the Spirit as “Advocate” after his ascension, and he will do what Jesus himself did while he was among us (John 16:7–8). The challenge of Christian theology, therefore, is to formulate a doctrine of God that captures all these elements, each of which surfaces in both Testaments.
Old Testament
In the OT, evidence for the Trinity appears mostly at the implicit level. Yahweh is called “Father” in Isaiah (63:16; 64:8), Jerem…
The traditional designation “virgin birth” refers to the supernatural conception of Jesus Christ by the Holy Spirit, apart from sexual relations. Technically, one should speak of a “virginal conception,” since Jesus was virginally conceived but was born normally. The virgin “birth” is considered by some theologians to be the means by which the two natures of Jesus Christ are preserved: his humanity stems from the fact that he was born of the virgin Mary, while his deity proceeds from the reality that God was his father and he was conceived by the Holy Spirit. The later Apostles’ Creed formulates the matter this way: Jesus Christ “was conceived by the Holy Spirit and born of the Virgin Mary.” Here, three aspects of the virgin birth are discussed: (1) the virgin birth and Isa. 7:14; (2) the…
A divine communication in the form of visual imagery, usually accompanied by words, and often using symbols that require explanation and spur reflection about God’s otherwise imperceptible presence and activity. Presumably, the recipient “sees” the vision as an event of inward perception, often within a dream during sleep or in a divinely induced state of ecstasy (Gen. 15; Dan. 7:1; 10:1–9; 2 Cor. 12:1–4). Characteristically, visions entail conversation with God or an angelic representative, often following a question-and-answer format (Dan. 7:15–28; Zech. 1:8–15, 18–21). The visionary is actually in the scene as direct observer and active participant (Dan. 8:1–2…
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