Unlike the detailed description of Zechariah’s and Elizabeth’s pedigree, Mary’s family of origin is not even mentioned. Instead, repeatedly noted are that Mary is a virgin (1:27 [2x], 34), and Joseph, to whom she is betrothed, is of Davidic descent (1:27; 2:4). According to ancient Jewish marriage custom, a marital arrangement could be made for a young Jewish woman at the age of twelve or thirteen. After the bride price had exchanged hands, the woman became the wife of her husband, even though the couple would not yet be living together. The betrothed remained in her father’s house for another year until she moved to her husband’s house.33 When Mary appears on the narrative stage, she is already legally bound to Joseph, even though she is still a virgin living in her childhood home. Although they have not consummated their marriage, her being the wife of a Davidide will legitimize Jesus as a descendant of that royal line. When Jesus is born, Joseph will become his adoptive father, as he carries no biological role in Jesus’ conception (3:23; 4:22).
Gabriel’s opening greeting is simultaneously affirming and shocking: “Rejoice (Chaire), highly favored one (kecharitōmenē)! The Lord is with you!” (1:28). Although Chaire is normally rendered as “Greetings!” (NRSV, NIV, ESV), hearing the words Chaire and kecharitōmenē in quick succession makes translating Chaire as “Rejoice!” a rhetorically attractive option. Being favored by God is surely a cause for rejoicing. In fact, the birth narratives of Luke are shot through with the theme of joy (1:14, 44, 47, 58; 2:10). Even before Mary knows of her assignment, she is assured of God’s abiding presence. By her own admission, her lowly status makes it inconceivable that she should be the recipient of God’s favor (1:48): “Who, me? Are you sure?” In reply, the angel points to her blessed state again: “Do not be afraid, Mary, for you have found favor (charin) with God” (1:30).
Gabriel first explains the “what” of Mary’s favored status (1:31–33), followed by the “how” of its accomplishment (1:35–37). Mary is going to be the mother of the Davidic Messiah. The staccato in the string of future tenses—“You will conceive . . . you will name . . . he will be great . . . he will be called . . . the Lord God will give to him . . . he will reign . . . his kingdom will be”—injects a sense of certainty characteristic of a divine mandate. God’s plan will come to pass, and Mary is called upon to bring the Davidic Messiah into the world. Verses 31 to 33 are pregnant with explicit messianic allusions taken from the OT. The name Jesus (Iesous), meaning “God saves,” is the Greek form of the Aramaic name Yeshu’a, a variant of Yehoshu’a (Joshua). While John will be “great before the Lord” (1:15), Jesus will be great—without qualification (Deut 10:17). The titles, “Son of the Most High” and “Son of God,” are identical in meaning and force (1:32, 35).
Although in many ancient cultures the ruler was thought to be the son of a deity, in Luke, the concept of divine sonship is derived from the OT. The people of Israel had always understood themselves to be God’s children by divine election. They prayed to God as “Our Father” and cherished their unique relationship with YHWH that set them apart from the nations.34 In particular, Israel’s king was vested with the honorific role as God’s son. He represented the people of Israel before God and ruled over them on God’s behalf. In the book of 2 Samuel, God did not allow David to build a temple for him, but instead gave him an even better promise. Not only would David’s son build a house for God, but God would establish the throne of David’s kingdom forever: “I will be a father to him, and he shall be a son to me” (2 Sam 7:14). The psalm sung at coronation ceremonies of a king’s accession likewise reflected the same understanding of the privileged status of Israel’s king: “[The lord] said to me, ‘You are my son, today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession’” (Ps 2:7–8; cf. Ps 89:26–29). God’s promise to David became the basis of the dominant strand in Jewish messianic expectations that the Messiah would be a king descended from David.35
Given this background, the implication of Gabriel’s words to Mary is obvious. Betrothed to Joseph the Davidide, Mary will carry in her womb the Davidic Messiah. Mary has not misheard the angel’s message, but her concern is logical and practical: “How can this be, since I am a virgin?”(1:34). Mary expects this conception to occur at once or at least in the near future, not when she finally has sexual relations with her husband.36 Her question is different from that of Zechariah (1:18). Zechariah wanted proof that his old and barren wife would really bear a son. To Mary, if Joseph has no part in her impregnation, what other option can there be? Puzzlement, not doubt, lies behind her response (cf. 1:45).
Mary’s pregnancy will happen through the power of the Most High (1:35a). The verbs, “will come upon you” (epeleusetai) and “will overshadow you” (episkiasei), are mutually interpretive. Neither carries a sexual connotation. In the wilderness, God’s presence overshadowed the tabernacle (Exod 40:35). In this mysterious yet divinely empowered conception, the Holy Spirit will create the baby in Mary’s womb. The exact mechanism is not revealed, but the creative role of the Spirit in human life is foundational to Jewish thought (Job 33:4; Ps 104:30; Eccl 11:5). As divine Son of God, Jesus is holy because he is born of the Holy Spirit (1:35b). At the same time, Jesus the human Messiah is holy in that he is set apart for a life dedicated to God’s service.
In contrast to Zechariah asking for a sign (1:20), Gabriel offers Mary a sign without being asked. Elizabeth’s miraculous pregnancy, now progressing well and visible to all, signifies that God’s power defies human limitation (1:36–37). The repeated mention of “the sixth month” ties the story of Mary’s conception to that of Elizabeth (1:26, 36). The two mothers are kinswomen of each other. This fact, not disclosed until now, makes the double miracle all the more notable. Translated in the NRSV as “nothing will be impossible with God,” the Greek actually reads “the word (rhēma) of God will not be disabled” (1:37). This is reminiscent of God’s response to a laughing Sarah upon hearing that she would bear a child, “Is anything too wonderful for the lord?” (Gen 18:14). If God’s word came to fruition in Sarah and Elizabeth, so it will in Mary. The pericope closes with a calm, submissive consent of Mary to the will of God, “Here I am, the servant of the Lord; let it be with me according to your word (rhēma)” (1:38). With that note of deference on Mary’s part, the angel departs.
There are many literary features tying the two annunciations together. The parallelism in form, down to specific wording, is remarkable. The same angel appears to both Zechariah and Mary (1:19, 26). Gabriel tells both of them not to be afraid (1:13, 30). Both respond to the message with a question (1:18, 34), and both are given a sign to prove the veracity of the angel’s word (1:20, 36). Both births are miraculous, and both infants have clearly delineated roles in God’s purposes. At every turn, the parallelism also shows a step up from John to Jesus. As miraculous as it is for God to open the womb of Elizabeth for John’s conception, the way in which Mary becomes pregnant has no human precedent. The kingly status of Jesus also surpasses that of John, who even with the spirit and power of Elijah is at best the forerunner of the Messiah. Jesus is point-by-point superior to John even as both participate in the same saving mission of the one sovereign God.
Song of Mary (1:39–56)
Having received a sign from Gabriel, Mary embarks on a journey from