Session 4
Luke 1:26-38
Memory Verse: Luke 1:32-33
In both the Old and New Testaments, God reveals only one plan for salvation: Jesus the Messiah. He is the woman’s “offspring” in Genesis 3:15 and Abraham’s descendant through whom God would bless all nations (Gen. 12:3; 22:17-18). He was “foreknown before the foundation of the world” but was “revealed in these last times” (1 Pet. 1:20). The primary story of Scripture is God using Israel to prepare the world for the Messiah.
Luke’s first chapters are about the divine redemptive plan, but they also demonstrate God’s loving mercy toward two humble couples. God used these ordinary couples to introduce the Messiah to the world. As you prepare to lead this special Christmas lesson, consider the impact of “ordinary” people on your walk with Christ. Thank God for allowing you to cross paths with individuals who taught you about Jesus. And pray for opportunities to have that kind of impact on the lives of the adults in your Bible ttudy.
Many people enjoy videos of deployed soldiers returning home and surprising loved ones. Unannounced, the soldier shows up at the parents’ anniversary celebration or steps from behind a curtain to give an award to their child at a school assembly. Usually, the surprise takes a moment to sink in, but the reaction is spontaneous and unfiltered-crying, shrieking, laughing-and always hugging. (PSG, p. 37)
Luke’s account of Jesus’s birth serves as an overture to his Gospel, which climaxes in the cross and resurrection. These chapters contain two interwoven birth narratives. The story of John the Baptist’s birth (Luke 1:5-25,57-80) may be understood as a kind of opening act for that of the headliner, Jesus (1:26-56; 2:1-38). Both are described as “great” (1:15,32), although as divine Son and King, Jesus is far greater.
Both step into sandals described in the Old Testament: the first as forerunner (Isa. 40:3; Mal. 3:1; 4:5-6), and the second as fulfillment (Gen. 3:15; 49:10; Ps. 2:7-9; Isa. 9:6-7; 52:13-53:12; Mic. 5:2, Zech. 9:9). In a sense, John paved the way for the One who is “the Way” (John 14:6).
The message of these chapters is that God’s plan of redemption reached its climactic stage with the coming of Jesus, the Son of the Most High. He is the One who would rescue His people and ascend the Davidic throne to reign forever. His fanfare would be John, the greatest prophet of the old era. Yet, even the least in Jesus’s kingdom would be much greater (Luke 7:27-28).
King Herod was the Jewish ruler appointed by Rome over Judea, Galilee, parts of Perea (across the Jordan River), and Syria. He ruled from 37 BC to 4 BC. The events here occurred about 4 BC. Zechariah was not high priest, but he was one of about 18,000 priests in Israel who were divided into twenty-four divisions. In smaller orders, each priest served at the temple only twice each year for one week. The privilege of burning incense in the holy place, which had fallen to Zechariah, would have been a once-in-a-lifetime experience.
Both he and Elizabeth were descended from Aaron, and they patterned their lives according to God’s instructions in the Torah. Although they were faithful to God, they were childless, which was a humiliation in first-century Jewish culture (Luke 1:25; note Gen. 30:23). They were also too old to have children, unless the God of the impossible chose to violate nature.
The divine message that shattered four centuries of prophetic silence came through the angel Gabriel (Luke 1:19,26). In Daniel 8-9, he had announced that Israel’s exile would fully end only after “seventy weeks,” at which time the Anointed One would remove their sins and bring “everlasting righteousness” (Dan. 9:24-27).
Gabriel’s mission continued here as he announced the messianic forerunner first and then the messianic King. Gabriel’s presence in these verses may serve as bookends of a sort, signifying that the time of eternal freedom was approaching.
As you read Luke 1:26-38, focus on the way in which God foretold His plan. How do these verses highlight that God had a divine plan when He sent His Son? How does knowing God had an eternal plan encourage your faith in Him? (PSG, p. 38)
Today’s session from Luke 1 focuses on some real surprises that establish the true meaning of Christmas.
EXPLORE THE TEXT
26 In the sixth month, the angel Gabriel was sent by God to a town in Galilee called Nazareth, 27 to a virgin engaged to a man named Joseph, of the house of David. The virgin’s name was Mary. 28 And the angel came to her and said, “Greetings, favored woman! The Lord is with you.” 29 But she was deeply troubled by this statement, wondering what kind of greeting this could be. 30 Then the angel told her, “Do not be afraid, Mary, for you have found favor with God.”
(v. 26) Sixth month: This was six months after Gabriel appeared to Zechariah and announced the coming of John the Baptist (see Luke 1:36). During that encounter Zechariah had doubted God’s word through the angel. In response, he was rendered mute until the baby’s birth (1:18-20).
(v. 26) Nazareth: Gabriel announced the forerunner’s birth to a member of the priesthood in the Jerusalem temple. But he announced the coming of the Messiah to a poor girl in an obscure town in Galilee (John 1:46). Nazareth was never mentioned in the Old Testament and never gained attention until it was associated with Jesus. The village was located in the hills of southern Galilee. The village’s entire first-century population likely would have fit within the boundaries of where the Church of the Annunciation stands today.
(v. 27) Engaged: Among first-century Jews, marriage involved an engagement period followed by the actual marriage. The engagement was the result of an agreement between the fathers of the man and woman. The engagement contract was legally binding. The agreement could not be dissolved short of divorce. So, for all intents and purposes, the couple were husband and wife even before the wedding.
Joseph
The husband of Mary and the earthly father of Jesus was one of two men named Joseph in the New Testament. He was a carpenter by trade. He demonstrated genuine love and concern for Mary (Matt. 1:18-25) and was open to God’s leadership on multiple occasions. After the Christmas narratives, Joseph does not appear again in the Gospels. Many scholars believe he died before Jesus initiated His public ministry.
(v. 28) Greetings, favored woman: This translates two Greek words related to the noun charis, which means “grace” or “favor.” The first word expresses a direct address to someone with whom the speaker is on good terms. The second word (from charitoo) identifies one who has received a benefit or blessing.
In the fourth century, the Latin Vulgate rendered it “full of grace,” which many have taken to mean Mary had become a dispenser of grace. However, this concept is not supported by the Greek wording. Charis and its related words speak of a gift freely and generously bestowed. Mary had not asked for this gift, and favored indicates that God had chosen her by His own initiative to receive this grace.
(v. 29) Deeply troubled: The Greek wording suggests being greatly agitated or unsettled. It could carry the idea of fear or alarm. Luke had used the same word earlier to describe the terror experienced by Zechariah (Luke 1:12). The angel’s words left Mary wondering, which suggests confusion.
(v. 30) Do not be afraid: Just as he had with Zechariah (v. 13), Gabriel responded to Mary’s distress with an encouragement: Do not be afraid. He also repeated that Mary had found favor in God’s eyes. The angel’s words were a reminder that this grace was the work of God based on His character, not a reward for Mary’s good works.
EXPLORE THE TEXT
31 “Now listen: You will conceive and give birth to a son, and you will name him Jesus. 32 He will be great and will be called the Son of the Most High, and the Lord God will give him the throne of his father David. 33 He will reign over the house of Jacob forever, and his kingdom will have no end.”
Mary and Hagar
God’s work with Zechariah and Elizabeth reflects His work with Abraham and Sarah, another childless couple who were “well along in years” (Luke 1:7). But Mary, a young woman with no substance or status, is more like the slave Hagar (Gen. 16:1-16). In fact, the Hebrew word for Hagar’s “cry of affliction” (16:11) is related to the Greek word describing Mary’s “humble condition” (Luke 1:48). Spend some time studying and reflecting on Genesis 16. Identify additional similarities between Mary and Hagar. Spend time thanking God for His willingness to use the humble and afflicted to fulfill His plans in the world.
(v. 31) Conceive . . . give birth: The prophet Isaiah foretold that a virgin would conceive and give birth to a son (Isa. 7:14). The doctrine of the virgin birth is one of the more controversial pillars in the Christian faith. Over the years, many have attempted to discredit the doctrine as the product of mythology, either from pagan origin stories or from Jewish legends. However, no solid examples have been located as evidence. This truth is not the result of Luke’s vivid imagination or research into ancient folk tales. The virgin birth is how God determined the Messiah, His Son, would intersect with humanity.
(v. 31) You will name him: The Greek wording for this phrase is singular, indicating an action Mary would take in the future. In other words, she would be the one to name her baby Jesus. In this, her situation differed from Zechariah, who was mute until he affirmed John’s name (Luke 1:57-66). It also violated tradition in a culture where fathers named their children. Joseph’s affirmation of Jesus’s name (Matt. 1:25) related more to his legal adoption of Jesus.
(v. 32) He will be great: Whereas John the Baptist was described as great “in the sight of the Lord” (Luke 1:15), Jesus’s greatness is stated absolutely. The Old Testament speaks only of God as possessing unparalleled greatness (see Pss. 145:3; 147:5). So, this statement affirms Jesus’s deity.
(v. 32) Son of the Most High: The Greek word for Most High (hupsistos) is related to the Hebrew ‘Elyon. Altogether, it occurs 54 times in the Bible, including seven times in Luke-Acts. It emphasizes God’s uniqueness and superiority to all powers.
Son of the Most High was a royal title (Ps. 2:6-9) and is equivalent to “Son of God” (Luke 1:35). In Scripture, “son of God” was applied to Adam (3:38), Israel (Ex. 4:22-23; Hos. 11:1), and David (Ps. 89:26-27); but these only foreshadowed the One who came to save people from their sins (Matt. 1:21; Heb. 1:1-4).
(v. 32) Throne of his father David: In 2 Samuel 7, God promised David that his kingdom would be established forever (2 Sam. 7:16). Scholars recognize a close association between God’s throne and David’s throne. Some even consider them synonymous. David’s throne would be occupied by his son, Solomon, followed by a string of kings, including many who disgraced it. Of course, foreign powers such as Babylon and Rome brought an end to David’s throne in the physical sense; but David’s throne endured in Jesus (Luke 1:33).
EXPLORE THE TEXT
34 Mary asked the angel, “How can this be, since I have not had sexual relations with a man?” 35 The angel replied to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore, the holy one to be born will be called the Son of God. 36 And consider your relative Elizabeth ?- ?even she has conceived a son in her old age, and this is the sixth month for her who was called childless. 37 For nothing will be impossible with God.” 38 “See, I am the Lord’s servant,” said Mary. “May it happen to me as you have said.” Then the angel left her.
(v. 34) How can this be?: Zechariah had been flabbergasted by the idea that he and Elizabeth could have a child, so he doubted the veracity of the angel’s message by asking, “How can I know this?” (Luke 1:18). While Mary was just as stunned, she needed no further proof or confirmation. Despite a similar question, she was not expressing doubt the way Zechariah did. She simply wanted to know how she could produce a child as a virgin.
The evidence that Gabriel provided was beyond dispute: “Nothing will be impossible with God” (v. 37). As proof of God’s abilities, the angel informed her that Elizabeth, the one who had been barren for so long, had “conceived a son in her old age” (v. 36).
Overshadow
The Holy Spirit would cover Mary with divine power. The Greek word for overshadow (episkiazo) means to block the light and so “cast a shadow” on something (Acts 5:15). In the Greek Old Testament, the word was used for God’s glory filling the tabernacle (Ex. 40:35). Mary was going to be enveloped in God’s glorious presence like the tabernacle had been. In the Gospels, episkiazo is used to describe Jesus’s transfiguration (Matt. 17:5; Mark 9:7; Luke 9:34).
Mary may have reflected on how God’s Spirit empowered individuals throughout Israel’s history (Num. 11:25; Judg. 3:10; 11:29; 14:6,19; 15:14; Isa. 11:2). The Spirit also was said to have been poured onto individuals (Isa. 44:3; Joel 2:28-29). In each case, these Spirit-filled servants of God were enabled to do things that otherwise would have been impossible. This was evidently all Mary needed to know.
(v. 38) The Lord’s servant: The Greek word for servant (doule) literally means “slave.” But it also can be used metaphorically for someone completely dedicated to the will of another. Mary likely understood the cultural stigma God’s plan would create in her life. Still, her submission to God was complete. She was a servant dedicated to her master’s mission.
(v. 38) May it happen to me: Of the seventeen times this Greek wording appears in the New Testament, it almost always comes with a negative that contradicts whatever is suggested. For example, this is Paul’s adamant way of denouncing an absurd idea: “Absolutely not!” (Rom. 3:4,6,31; Gal. 2:17; 3:21). Literally it can convey the idea, “May it not be/happen!”
But Mary used it without the negative, as if to welcome the absurd, unthinkable, and impossible. She set aside whatever anxious thoughts she might have had and placed herself completely in the hands of our good and powerful Father.
Luke 1:37-38
Spend time praying Scripture using Luke 1:37-38. Read the verses, then respond to these questions:
Example: Thank God that nothing is impossible with Him and ask Him to give you the strength and courage to surrender to His plans and purposes-despite the price you may have to pay.
During the session, invite adults to pray this Scripture, as well.
Review these points from Apply the Text on page 45 of the Personal Study Guide:
Challenge the group to determine which of these statements evokes confidence in the Lord. Talk about how that kind of confidence affects our obedience.
Encourage members to share their responses to the last two questions on page 45 of the PSG. Lead a brief discussion on what it looks like to have a servant’s heart and identify some practical steps for developing that kind of heart.
Distribute copies of Pack Item 9 (Handout: Praying Scripture in Exodus and Leviticus). Lead adults to continue reflecting on Luke 1:37-38 using the prompts on the handout. Close the session in prayer, asking God to help adults follow Mary’s example and surrender themselves completely to God.
Reinforce the session this week by sending a special Christmas text or email to each person in the group. Challenge them to use the holiday as a time to reflect on Jesus’s role as Savior and King, as well as their own responsibility to submit to His leadership in their lives. Encourage them to share any prayer requests or goals related to the new year and commit to praying about those things with them.
God the Son
Christ is the eternal Son of God. In His incarnation as Jesus Christ He was conceived of the Holy Spirit and born of the virgin Mary. (See John 1:1-18; Galatians 4:4-5.)
Create a chart that compares items in a particular passage.
Luke 1-2 describes three human characters who responded to a messenger from God: Zechariah, Elizabeth, and Mary. Create a chart with three columns. List the roles, qualities, and characteristics of each person. Which one person do you resonate with most closely and why?