Jesus' Birth

                                                               Sunday School Lesson                                   

Lesson: Luke 2:1-17                                                                                                 
Golden Text: “And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn” (Luke 2:7).

INTRODUCTION.  As Christians, it’s easy to get bored listening to the Christmas story every year.  We’ve seen some Christmas TV specials countless times.  We may think that we know it all and wonder why we are studying it once again.  The birth of Jesus is foundational to our faith.  Without the birth of Jesus, there is no life.  Without the life of Jesus, there is no death.  Without the death of Jesus there is no resurrection.  Without the resurrection of Jesus we have no faith, no forgiveness, no eternal life, and no hope.  The historical life of God’ Son on earth: His birth, ministry, death, and resurrection is in fact essential to the gospel message we proclaim.  In this week’s lesson, we will focus our attention specifically on the facts surrounding our Saviour’s birth.
BACKGROUND FOR THE LESSON.  When we last saw Mary, she had spent three months visiting her relative Elisabeth (see Luke 1:56) who was at that time six months pregnant with John the Baptist (see Luke 1:13, 36).  When Mary returned to Nazareth, Elisabeth was ready to give birth, she was in her ninth month (see Luke 1:56-57).  When the child was born, he was circumcised on the eighth day and their neighbors thought the child should be named Zacharias after his father.  However, Elisabeth objected and said his name will be John (see Luke 1:58-60).  Since there was no one in their family named John, the neighbors made signs to Zacharias to see what he thought their son should be named (see Luke 1:61-62).  Of course Zacharias was still mute as a result of doubting Gabriel’s announcement that they would have a son in their old age (see Luke 1:18-22).  Zacharias asked for a pad to write on.  He wrote that the child should be named John and immediately he was able to speak once again (see Luke 1:63-64) causing him to praise God with what is known as the “Benedictus” (see Luke 1:67-79).  Chapter 1 ends with the statement that John grew and became strong and was in the desert until he presented himself to Israel (see Luke 1:80).  This is where our lesson begins.
III.  THE JOURNEY TO BETHLEHEM (Luke 2:1-5)      
A. The decree of Augustus (Luke 2:1).  Our first verses say “And it came to pass in those days, that there went out a decree from Caesar Augustus that all the world should be taxed.”  Luke was careful to place the birth of Jesus in its historical context.  The words “in those days” takes us back to the events of chapter 1, which ended in the birth of John the Baptist.  The “decree (or proclamation) from Caesar Augustus” coincided with John’s birth, for he was only six months old when Jesus was born (see Luke 1:26).  The “decree” or proclamation issued by Caesar Augustus was “that all the world should be taxed.”  Here, “the world” of course was not the entire earth but the Roman Empire.  The word translated “taxed” means that the people enrolled, or registered for the purpose of taxation.
B. The census of Quirinius (Luke 2:2-3).
1. (vs. 2).  To further add to the historical setting, Luke parenthetically wrote “(And this taxing was first made when Cyrenius was governor of Syria.)”  This “taxing” or registration to be taxed happened when “Cyrenius was governor of Syria.”  The real name of this Roman governor of Syria was Publius Sulpicius Quirinius.   “Cyrenius” is a variant spelling of Quirinius.  In 6 AD, Quirinius was appointed legate governor of Syria, to which the province of Judea belonged for the purpose of a census.
2. (vs. 3).  Luke continues to write “And all went to be taxed, every one into his own city.”  The census required each man to go “into his own city” meaning the home city of his ancestors to be registered for taxation.  The usual Roman practice was for persons to register at their place of residence.  Tax obligations were determined by the census, which required each head of household to appear before the presiding official and provide a head count of his household, as well as an accounting of property he owned that was suitable for agriculture or habitation.  Registering in one’s ancestral city was not unknown to the Romans, however in this case we can see the hand of God putting everything into motion so that the Messiah would be born at the right time (see Galatians 4:4) and in the right place (see Micah 5:2).
C. The journey of Joseph and Mary (Luke 2:4-5).
1. (vs. 4).  In response to the call to register to be taxed, Luke writes “And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:)”  In obedience to the decree, Joseph and Mary left their residence in Nazareth and headed south “into Judaea unto the city of David, which is called Bethlehem.”  It may seem strange to us that Joseph “went up from Galilee” while heading south to Judaea.  But this refers to going from the lower Galilean foothills to the Judean hill country.  From any direction, Jews viewed going to Jerusalem as going up.  Bethlehem was about five miles south of Jerusalem in the territory of Judah, called Judea.  The journey was between 80 and 90 miles long.  Luke tells us that Joseph had to go to Bethlehem to register “because he was of the house and lineage of David” meaning that Joseph was a descendent of David.  Of course the main reason for going to Bethlehem to register was to fulfill Micah 5:2 “But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.”  To refer to Bethlehem as the “city of David” is unusual because in the Old Testament this term always referred to Jerusalem, or the original fort of Zion there (see II Samuel 5:6-9; I Kings 8:1).  However, Bethlehem was David’s original home (see I Samuel 16:1; 17:12) so it deserved to be recognized as the proper place for his descendants to register.  It was also the right place for the Messiah, the Son of David to be born.
2. (vs. 5).  This verse says that Joseph travelled to Bethlehem “To be taxed with Mary his espoused wife, being great with child.”  Accompanying Joseph was “Mary his espoused wife.”  She is not called Joseph’s “espoused wife” because they were not married because they were.  Joseph had obeyed the angel’s instructions to marry her (see Matthew 1:24).  Mary is called “espoused wife” because they were now engaged which was as legally binding as marriage.  However, they had not consummated their marriage physically (see Matthew 1:25).  Although married, they were still not sexually active.  Mary was still a virgin and would continue to be so until after Jesus was born.  The fact that Mary was “great with child” simply means that the time for the birth was near.  This does not mean that she gave birth immediately upon arriving in Bethlehem.  It could’ve been within hours or days.

IV. THE BIRTH IN BETHLEHEM (Luke 2:6-7)

A.  Days accomplished for birth (Luke 2:6).  This verse says “And so it was, that, while they were there, the days were accomplished that she should be delivered.”  There is no indication how long the couple had been in Bethlehem before she actually delivered.  Luke only says “while they were there the days were accomplished that she should be delivered.”  
B. The swaddling clothes and the manger (Luke 2:7).  At this point Luke writes “And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.”  Mary gave birth to “her firstborn son” which indicates that she later had other children.  Matthew records that Mary had at least 3 more sons.  She also had daughters but we are not told how many (see Matthew 13:55-56).  However, it remains clear that Jesus was virginally conceived and born (see Luke 1:34).  Mary “wrapped him in swaddling clothes” that is long strips of cloth to keep Him warm and also to keep the limbs straight.  Swaddling was not a sign of poverty but of loving care.  Mary also “laid him in a manger” which was a feeding trough for animals.  The swaddling clothes, and the manger would later be the signs given to the shepherds for indentifying the Messiah (see verse 12).  Although no stable is mentioned in the text, the presence of a manger suggests that Jesus was born in a place that housed animals.  This is reinforced by the comment that Jesus was placed in a manger “because there was no room for them in the inn.”   Our modern idea of an inn with an innkeeper may not be accurate, since the word used here is not the usual one for an inn.  It refers, instead to any lodging place, be it a guest room in a house or a public shelter.  This same word “inn” here is translated “guest chamber” in Luke 22:11.  In any case, no lodging place was available, and Jesus was born among the animals.The swaddling clothes, and the manger would later be the signs given to the shepherds for indentifying the Messiah (see verse 12). 
V. THE APPEARANCE OF THE ANGELS (Luke 2:8-14)
A. The shepherds in the field (Luke 2:8).  The scene now shifts from the austere environment in Bethlehem to the nearby fields.  Luke writes “And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.”  These shepherds were out in the fields in the “same country” meaning the area around Bethlehem.  Throughout the night they kept watch over their sheep, protecting them from attack by thieves and wild animals.  Note: The shepherds’ presence in the fields has led some to believe that Jesus was born in the summertime and not the winter.  However, it may be that these flocks were intended to be used for the temple sacrifices, so it was not uncommon to find such flocks in the fields around Bethlehem even in the winter months.  This means that we cannot rule out the traditional date for the birth of the Saviour.  
B. The angel with a message (Luke 2:9-10). 
1. (vs. 9).  This verse says “And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.”  All of a sudden an angel of the Lord stood before the shepherds.  The “angel of the Lord” is not named, but he cannot be the “Angel of the Lord” who appeared in the Old Testament (see Genesis 16:7-13; 22:15-16; Judges 13: 21-22).  That Angel was the Lord Himself, a pre-incarnate appearance of Christ.  He didn’t bring messages, He made promises that only God could make.  The angel in our text was announcing Christ’s birth.  When the angel appeared to the shepherds “the glory of the Lord shone round about them” meaning that God’s glory brightened the night around them.  The “glory of the Lord” that spreaded its light around the shepherds perhaps could be compared to the glory Israel saw in Old Testament times (see Exodus 16:10; 24:16-17; 40: 34-35).  In fact, this glory may have been God’s Shekinah glory that appeared over the tabernacle (see Exodus 40:34-38).  If it was this glory, it had not been seen since Ezekiel’s day some five hundred years earlier, and interestingly, God chose to reveal it once again to humble shepherds.  Upon seeing this sight the shepherds “were sore afraid” meaning they were gripped with fear or terrified.  This was a normal human reaction to a display of divine glory. 
2. (vs. 10).  At this point the angel says to the shepherds “Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people.”  The angel began his announcement by calming the shepherds’ fear with the command “Fear not.”  The fear was understandable, but it had to be overcome if they were to understand and appreciate God’s good news.  He then gave the reason why they need not be afraid: “for, behold, I bring you good tidings of great joy.”  The spectacular display that the shepherds had witnessed signified good news not doom.  The term “good tidings” comes from a Greek word that is often translated “gospel.”  The gospel is “good tidings” or “good news.”  The joy brought by the “good tidings” that the angel was announcing was “great joy” not merely one of the simple pleasures of life.  The angel also said that the good tidings of great joy “shall be to all people.”  This expression referred primarily to the people of Israel, although we learn from other Scriptures that Christ’s blessings have brought joy to countless Gentiles as well. 
C. The Saviour and a sign (Luke 2:11-12).
1. (vs. 11).  In this verse, the angel gave the reason for the good news.  He said “For unto you is born this day in the city of David a Saviour, which is Christ the Lord.”  The cause for joy was the birth of a “Saviour.”  The word “Saviour” speaks of someone who rescues or delivers from either physical or spiritual calamities.  As “Saviour” Jesus would deliver His people from the penalty and power of sin (see Matthew 1:21).  In the phrase “unto you,” the pronoun “you” is plural meaning it could include all Israelites.  However, at the very least it included the shepherds, the ones many would expect God to overlook.  The Messiah belonged to them, not just to the religious and political elite.  In a very real sense, by application “unto you” refers to the entire human race.  This Saviour was also identified as “Christ the Lord.”  The term “Christ” is the Greek equivalent of the Hebrew word “Messiah” which means “anointed One.”  The shepherds would understand that the newborn child was the promised King of David’s lineage.  From the word “Lord” they also would know that this King would be divine.  Note:  Although the unsaved don’t recognize the lordship of Jesus Christ right now, one day they will (see Philippians 2:10-11).  At the end of the tribulation, the Son of God will return to earth in great power and glory.  He will then be recognized as King of kings and Lord of lords (see Revelations 19:16).  The angel added one more detail as evidence to the shepherds of the Babe’s credentials.  The child “is born this day in the city of David.”  Already that day a Deliverer had been born.  He was not the military captain coming to free them from Rome that many of the Jews expected.  He came as a baby lying in a manger.  Many of the upper crust of society wouldn’t have believed this message anyway, so it was fitting that it was given to shepherds.  When they were told that this birth had taken place in “the city of David” they immediately knew the angel was referring to Bethlehem.  What wonderful news!  It was happening right there in the nearest town!
2. (vs. 12).  The angel continued to say “And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.”  Just in case the shepherds had any doubts about the angel’s message, they could verify it through a “sign” which would also help them identify the right child.  The “sign” would be finding “the babe wrapped in swaddling clothes, lying in a manger.”  Perhaps other babies had been born in Bethlehem that night, but none of them would be found in this situation.  Lying in a feeding trough was the least likely place the shepherds would expect to find the Messiah.  But here was a foretaste of Jesus’ entire earthly life.  He was so majestic in His Person, yet so humble in His message.  Jesus would identify with the lowly (see Luke 1:50-53) and no one was beneath the reach of His grace.
D. The choir of angels (Luke 2:13-14).
1. (vs. 13).  Now at this point Luke says “And suddenly there was with the angel a multitude of the heavenly host praising God, and saying.”  Suddenly and unexpectedly, there appeared with the angel “a multitude of the heavenly host.”  The term “host” means “army” referring to a large number.  Huge numbers of angels serve God continually (see Hebrews 12:22; Revelation 5:11), and it appears that He sent a sizeable contingent of them to add their praises to those of the chief angelic messenger sent on this special night.  This celestial chorus of angels were “praising God” for providing His Son.
2. (vs. 14).  The praise this heavenly chorus was giving God was “Glory to God in the highest, and on earth peace, good will toward men.”  These words spoken by the angelic host express two facts made possible by Christ’s birth.  The first fact is “Glory to God in the highest.”  Glory is the high esteem that goes to God through His attributes and works.  Glory belongs to Him because He is God, but here it is acknowledged and publicly declared by the angels as they see God’s glory manifested in Jesus’ birth.   Although God Himself is the “highest,” in this verse the word “highest” refers to the heavenly realm in which He dwells.  The angels also declared “and on earth peace, good will toward men.”  The One whom God had sent into the world would provide peace, not through the acts of war but through the internal transformation power of His gospel.  Through Jesus’ death He would both reconcile men to God and reconcile men to their brothers (II Corinthians 5:18; Ephesians 2:11-18; Colossians 1:20).  Some choose not to accept His peace, but that does not change the fact that peace has come to the earth.  The phrase “good will toward men” simply means that in the birth of Jesus, God not only offers His peace to all, but also offers His goodness.
VI. THE SHEPHERDS’ RESPONSE (Luke 2:15-17)
A.  The shepherds’ investigation (Luke 2: 15-16).
1. (vs. 15).  Here Luke says “And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us.”  The phrase “And it came to pass” does not necessarily mean that it was a long while before the angels left the shepherds and returned to heaven, although I’m sure they were in no hurry to end their praises to God.  This phrase “And it came to pass” is used over three hundred times in the Old Testament to present the beginning of what was about to take place.  It is a Hebraic idiom used for beginning a narrative of events.  After the angels left, the “shepherds said one to another, Let us now go even unto Bethlehem.”   The shepherds were clearly men of faith, for they agreed among themselves to go straight to Bethlehem.  The shepherds didn’t go to Bethlehem to see if God’s word was true.  They went because they were eager to “see this thing which is come to pass, which the Lord hath made known unto us.”  Their intention was to see for themselves what God had brought about.  It was an event the Lord had been gracious enough to reveal to them.  Note:  God, in His infinite wisdom, chose lowly shepherds to be the first to hear of the Saviour’s birth.  He didn’t choose highbrow philosophers, kings and princes of the palace court, or men of military might.  He instead sought out lowly shepherds to hear the joyful words of Christ’s coming. 
2. (vs. 16).  We are told here that the shepherds “came with haste, and found Mary, and Joseph, and the babe lying in a manger.”  In proper response to the messianic proclamation, the shepherds “came with haste” meaning they hurried off to Bethlehem.  They eventually “found Mary, and Joseph, and the babe lying in a manger.”  The word “found” implies discovering after searching.  The shepherds found the scene just as the angel of the Lord had said (see verse 12).  The unusual sight of a beloved baby being cradled in a feeding trough was the sign by which they knew this child was Saviour, Christ, and Lord.  Note:  The nature and length of their search are not given, but considering what they were looking for, it probably involved perseverance along with disappointment and ridicule.  When they finally saw the Babe in the manger, their faith was rewarded.
B. The shepherds spread the news (Luke 2:17).  Our final verse says “And when they had seen it, they made known abroad the saying which was told them concerning this child.”  The shepherds now became the first public witnesses to Jesus’ birth.  The phrase “And when they had seen it” refers to the entire manger scene.  The shepherds’ response was to make “known abroad the saying which was told them concerning this child.”  Their words were based on what they had seen and heard.  They had first heard the message from the angel that this One was the Saviour, the Christ and the Lord.  Then after seeing Him, they were ready to relate the angelic message to others. Note: This is a model for our witness today concerning Christ.  The message of His salvation has been given to us in Scripture: but before we are qualified to share it, we must come to the Saviour ourselves, verifying the truth of the message personally.  Only then are we able to share God’s salvation message boldly and without compromise.  We must not focus merely on our experience when witnessing, but like the shepherds, we are to make known the saying told us concerning Him.  Experience may verify facts, but it never replaces the revelation of God.  Proper evangelism must be Bible-centered to be authoritative.  If we don’t know it, we can’t share it!
  
                         
VII. Conclusion.  At God’s appointed time, His Son was born into the world.  This was a glorious event in God’s program of redemption, duly announced by God’s shining ambassadors, the angels.  Upon whom did God lavish this heavenly extravaganza?  Lowly Judean shepherds were the direct beneficiaries of this great revelation.  The result of the shepherds meeting the Baby Jesus was first to worship with great joy and then to tell others about what had happened.  That’s what mission is really all about.  As someone has said, evangelism is simply one beggar telling another beggar where to find bread.

 

 

Zacharias' Prophecy

                                                           Sunday School Lesson
                                            

Lesson: Luke 1:57, 67-79                                                                                                 
Golden Text: “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; To give knowledge of salvation unto his people by the remission of their sins” (Luke 1:76-77).
INTRODUCTION.  The content of this week’s text is the joyous proclamation of a man who God had forced to remain silent until his son was born.  Zacharias was a godly priest who in his old age had been blessed with a divine promise of a son.  Moreover, this son would have the unique ministry of preparing Israel for their Messiah and introducing Him to them.  This psalm or poem of Zacharias is known as the Benedictus, taken from the first word “blessed” in the Latin translation of Luke 1:68.  By the Holy Spirit, Zacharias interpreted the birth of his son, John the Baptist as announcing the Messiah’s coming.
BACKGROUND FOR THE LESSON.  Last week’s lesson ended with Mary returning to her home in Nazareth after spending 3 months with Elisabeth who was by that time ready to give birth herself in her old age.  Elisabeth gave birth to a son and her neighbors and relatives rejoice with her.  Eight days after the birth of their son, in accordance with the law (see Leviticus 12:1-3), the child was brought to the temple to be circumcised (see Luke 1:57-58).  Those who gathered for the circumcision ceremony called the child Zacharias after his father, but Elisabeth told everyone that his name was to be John as the angel had told Zacharias just before he became dumb or unable to speak (see Luke 1:59-60).  Those in attendance told Elisabeth that there was no one in their family whose name was John so they made signs to Zacharias to see what he wanted to name the child.  He asked for something to write on and wrote that the child should be named John (see Luke 1:61-63).  At that moment, Zacharias’s “mouth was opened” and his tongue “was loosed” and he spoke and praised God (see Luke 1:64).  This brought great “fear” or awe among those present and they went out spreading the word about what had happened, wondering what this child would become for the hand of the Lord was with him (see Luke 1:65-66).  At this point, Zacharias begins his psalm, or song of prophecy.
III. THE TIMES ARE UPON US (Luke 1:57, 67-69)      
A. The birth of John the Baptist (Luke 1:57).  Before we are given Zacharias’ song of prophecy, this first verse tells of the birth of John the Baptist.  It says “Now Elisabeth's full time came that she should be delivered; and she brought forth a son.”  Not long after Mary left Elisabeth, the time arrived for her to give birth.  This is the meaning of the phrase “Now Elisabeth's full time came that she should be delivered.”  The long barren Elisabeth gave birth to “a son” just as the angel had told Zacharias (see Luke 1:13).
B. The Spirit upon Zacharias (Luke 1:67).  This verse says “And his father Zacharias was filled with the Holy Ghost, and prophesied, saying...”  Eight days after John was born while they were in the temple to circumcise him, the Lord restored Zacharias’ speech and he was then “filled with the Holy Ghost, and prophesied.”  The following words of Zacharias’ psalm or song is presented as prophecy inspired by the filling of the Holy Spirit.  In biblical times the Spirit of the Lord came upon people to empower them to do special acts.  Some were empowered to do feats of strength (see Judges 14:5-6, 19; 15:14-15), or to gather and lead troops (see Judges 6:34-35).  Most often the Spirit came upon people to speak prophecy.  Many prophecies in the Bible are in poetic form like Psalms, and much that is in that book has prophetic significance (see Psalms 22:1, 7, 13-18).  Note:  It’s worth noting that Zacharias’ temporary lapse in faith when he was told that he and his wife would have a son didn’t disqualify him from being used by God.  He was filled with the Holy Spirit just as Elisabeth had been earlier when Mary greeted her (see Luke 1:41).  He said nothing about the blessings the Lord had bestowed on him and Elisabeth through John’s birth: he spoke only of messianic blessings on Israel.  We must not forget that God can and will accomplish His will using whoever He wants because He is sovereign. 
C. The blessing of God to Israel (Luke 1:68-69).
1. (vs. 68).  Zacharias began his psalm of prophecy with “Blessed be the Lord God of Israel; for he hath visited and redeemed his people.”  This song of Zacharias is called the “Benedictus” which is the Latin translation of the first word “blessed.”  When used of God, the word “blessed” means “praised” or “spoken well of” (see Luke 1:64).  Everything that Zacharias spoke in this song brought praise to God.  The one Zacharias praised was “the Lord God of Israel.”  This title was a direct reference to Yahweh, or Jehovah, who had graciously chosen to be Israel’s God.  Zacharias praised God because He “hath visited and redeemed his people.”  The word “visited” implies that the Lord had come down and looked upon Israel with special concern and taken note of their need.  The word “redeemed” speaks of securing a person’s release or deliverance.  Zacharias was prophesying about the Messiah who would be born to Mary as the One who would deliver Israel.  However, Zacharias, a devout Jew, was probably thinking primarily of political deliverance from Rome.  Of course we know that the Messiah’s deliverance or redemption would be from the bondage of sin not the Roman Empire.
2. (vs. 69).  Included in the thought of visiting Israel, this verse also says that God “hath raised up an horn of salvation for us in the house of his servant David.”  The Lord had accomplished this deliverance by raising up a “horn of salvation for us in the house of his servant David.”  The word “horn” was a common Old Testament term for strength; for the horns of an animal symbolized its strength (see Psalms 89:17; 92:10).  Here the “horn of salvation” refers to the Messiah, whose strength would deliver Israel.  The pronoun “us” refers to Israel and the Messiah would come from “the house of his servant David.”  Note:  Zacharias, and of course his son John were descendents of Aaron, or from the house of Aaron and the tribe of Levi not the house of David which is the tribe of Judah.  Therefore, in this verse, the references are to Messiah, Jesus Christ.  Among the promises God had made in His covenant with David was the assurance that his throne and dynasty would remain forever (see II Samuel 7:12-16).  Zacharias’ reference to the house of David shows that both Mary and Joseph were descendents of David.  Two genealogies are given for Jesus in Matthew 1:1-17 and Luke 3:23-38.  Most scholars agree that since every individual has two genealogies, one through the father and one through the mother, the genealogy in Matthew is Joseph’s and the one in Luke is Mary’s.  Since Jesus was Joseph’s adopted son this gave Him the legal right to David’s throne.  However, as the son of Mary, Jesus has the royal rights to the Davidic throne.

IV. THE ANCIENT PROMISES ARE HERE (Luke 1:70-75)

A.  The holy prophets (Luke 1:70-71). 
1. (vs. 70).  The fact that God would send a deliverer for Israel was not new.  Zacharias indicated this when he said “As he (God) spake by the mouth of his holy prophets, which have been since the world began.”  As a Jew and a priest, Zacharias had knowledge of the many prophets of old, and that God spoke through them.  The author of Hebrews confirmed this when he wrote “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets” (see Hebrews 1:1).  The phrase “since the world began” indicates that there have been prophets from the beginning of creation. Although God gave prophecies in the beginning (see Genesis 3:16), this phrase refers to the prophets and the Scriptures give no evidence of human prophets at the beginning.  Since the word “world” can also be translated “age” it is probably best to take this phrase to mean “from long ago” or “from of old.”  The theme of Israel’s deliverance by the Messiah can be found in many prophetic writings of the Old Testament (see Isaiah 11:1-12; Hosea 3:4-5)
2. (vs. 71).  In this verse, Zacharias says specifically that what God spoke through the prophets was “That we should be saved from our enemies, and from the hand of all that hate us.”  Over the centuries many nations had come to hate Israel.  At the beginning of the nation, the Egyptians hated them, and the pharaohs oppressed them.  On their way to Canaan, they were ambushed by the Amalekites (see Numbers 14:44-45), snubbed by the Edomites (see Numbers 20:14-18) and the Moabites tried to have them cursed (see Numbers 22:3-7).  This was only the beginning of Jewish hatred.  Throughout their history the Jews have been oppressed, harassed, and attacked by enemies on all sides.  The Assyrians and Babylonians took them captive, and even in captivity there were plots to exterminate them (see Esther 3:1-9).  Now, at the time of our lesson, Israel was under Rome and its wicked puppet, Herod.  No wonder the people craved deliverance. 
B. The covenant with Abraham (Luke 1:72-73). 
1. (vs. 72).   In this verse Zacharias referred to God’s deliverance as mercy.  He said what God was doing in sending the Messiah was “To perform the mercy promised to our fathers, and to remember his holy covenant.”  Zacharias was aware that Israel’s deliverance, here called a performance of mercy, was not just foretold by the prophets, it was also embedded in the covenant promises given to Israel’s forefathers.  This covenant is a reference to the Abrahamic covenant as we shall see in the next verse.  The truth that Zacharias was trying to express was that the fulfillment of God’s mercies didn’t depend on Israel’s obedience, but on His faithfulness to His promises.  It has been said that mercy is God not giving us what we deserve (as in judgment) and grace is God giving us what we don’t deserve (blessings).  In either case, it all depends on what God determines to do and not on what we do or don’t do.
2. (vs. 73).  In referring to the mercy that God had shown to Israel, Zacharias focused on “The oath which he sware to our father Abraham.”  The Abrahamic Covenant (Genesis 12:1-7) was the promise that God made to Abraham which included the promise of land, a great nation, a great name personally, and a blessing to all the earth through him.  The promise also included blessings on Abraham’s friends and curses on his enemies.  However, the actual “oath” that Zacharias was referring to no doubt was God’s reaffirmation of the covenant in Genesis 22:15-18 made after Abraham had placed Isaac on the altar of sacrifice.  At that time, the Lord said “By myself have I sworn” (see Genesis 22:16).  God reassured Abraham that all the promises He had previously made were still intact and would be fulfilled.
C. The purpose for God’s mercies (Luke 1:74-75).
1. (vs. 74).  In keeping with the promises to Abraham, Israel would be delivered from all enemies (see Genesis 22:17) prompting Zacharias to continue to say “That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear.”  During the Babylonian Captivity, God spoke of those days of coming deliverance saying “Therefore will I save my flock, and they shall no more be a prey; and I will judge between cattle and cattle. And I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd.”  Of course this was a reference to the Messiah and not David himself.  Zacharias saw God bestowing His mercies so that they “might serve him without fear.”  There is no better way to serve the Lord than when we are enjoying His peace.
2. (vs. 75).  But how should Israel serve the Lord?  Zacharias said it would be “In holiness and righteousness before him, all the days of our life.”  God gave His covenant blessings freely to Israel, but He intended that they would be inspired to godly worship.  This is the implication of the word “serve.”  It speaks of offering religious service or worship (see Romans 12:1).  In this verse however, it refers to Israel being restored to her original priestly function (see Exodus 19:5-6).  God intended for this worship to be done “in holiness and righteousness.”  The word for “holiness” means piety or religious sanctity.  It implies coming to God in worship spiritually prepared (see I Timothy 2:8).  Zacharias understood that God intended for Israel to stand before Him in this service “all the days of our life.”  As a result of the blessings that would come with the coming of Messiah, Israel was expected to perpetually worship and serve God as they were originally ordained to do.  But this would happen only because Messiah would deliver them.   
V. THE FORERUNNER AND THE MESSIAH COME (Luke 1:76-79)
A. A ministry of preparation (Luke 1:76).  After proclaiming God’s mercies to Israel through the Messiah in the previous verses, Zacharias turned to the role of his son, John.  Speaking to this child, he said “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways.”  The words “And thou, child” refer to Zacharias’ new born son John, who was lying before him.  This child “shalt be called the prophet of the Highest” meaning that John the Baptist would be called the prophetic voice of “the Highest,” which is a reference to God.  John’s prophetic role would be centered in his mission to “go before the face of the Lord to prepare his ways.”  This means that John’s mission would be to prepare the way for the Messiah who was yet to be born.  John would be the prophesied voice “that crieth in the wilderness. Prepare ye the way of the Lord” (see Isaiah 40:3).  He would be the one of whom the Lord said, “Behold, I will send my messenger, and he shall prepare the way before me” (see Malachi 3:1).     
B. Knowledge and remission of sins (Luke 1:77).  Still speaking of John, Zacharias said that his mission would also be “To give knowledge of salvation unto his people by the remission of their sins.”  In the final analysis, only Jesus could accomplish what is stated here.  However, this statement means that John would have the privilege of calling attention to the need for salvation and to the One who could provide it through the “remission” or forgiveness of sins.  As a result, Luke could later write that John came “preaching the baptism of repentance for the remission of sins” (see Luke 3:3).  Note:  While John’s ministry would be important, it could never stand by itself.  It would always be related to the One coming after him, who was greater than John as shown in his statement that “He must increase, but I must decrease” (see John 3:30).  In this respect, John was a model for our ministry today.  As Paul would later put it, “We preach not ourselves, but Christ Jesus the Lord” (see II Corinthians 4:5).  It’s clear that the salvation or deliverance that Zacharias spoke of in political terms in verses 69, 71, and 74 had to have an essential spiritual element as well---the forgiveness of sins (vs. 77).  Unless the Jewish people recognized this, they would continue to seek the wrong deliverance (political) and the wrong Messiah.
C. The dayspring (Luke 1:78).  In this verse Zacharias says that John’s privilege of calling Israel’s attention to the need for salvation would be “Through the tender mercy of our God; whereby the dayspring from on high hath visited us.”  The salvation that Israel needed had come through the “tender mercy of our God.”  From His merciful heart had come the “dayspring from on high” to “visit” or see about Israel’s condition.  The word “dayspring” is a reference to the sunrise from heaven.  This is a beautiful description of Jesus Christ that corresponds to Malachi’s “sun of righteousness…with healing in his wings” (see Malachi 4:2). 
D. The way of peace (Luke 1:79).  In our last verse, Zacharias says that Jesus, this heavenly sunrise, would “give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace.”  If we combine Isaiah 9:2 with Matthew’s declaration that Isaiah’s statement was fulfilled in Jesus’ ministry (see Matthew 4:13-16), the phrase “give light to them that sit in darkness and in the shadow of death” would suggest that Jesus’ light would reach beyond the Jews to the Gentiles.  Zacharias closed saying that Messiah’s light would “guide our (Israel’s) feet into the way of peace.”  In our wanderings, human beings stray into conflicts with God and with one another.  Only the light of salvation can bring us into the path of peace (see Romans 5:1; Ephesians 2:14-18).

                           

VI. Conclusion.  Just as the declarations of Zacharias were proclaimed in the power of the Holy Spirit, so we today can proclaim the whole Word of God by the Spirit’s power.  By it God can bring people wisdom, salvation, comfort and courage.  The prophets spoke of what the Messiah would come to do.  Zacharias praised God for what had not yet taken place.  John was meant to be a forerunner and to give testimony about the kingdom.  Sometimes our testimony is not what God has already done, but what He will do.

 

 

Mary's Song of Praise

                                                                       Sunday School Lesson                                       

Lesson: Luke 1:46-56                                                                                                 
Golden Text: “And Mary said, My soul doth magnify the Lord,  And my spirit hath rejoiced in God my Saviour” (Luke 1:46-56).

INTRODUCTION.  This week’s lesson emphasizes Mary and her expression of praise to God called the Magnificat.  In it she magnified the Lord, meaning that she showed Him great esteem and respect and caused her view of Him to be greatly enlarged.

BACKGROUND FOR THE LESSON.  When Mary was told  that she would bear the Son of God, she was also told that her relative Elisabeth was expecting even though she was barren (see Luke 1:36).  Mary immediately decided to pay Elisabeth a visit (see Luke 1:39).  Mary’s home was in Nazareth (see Luke 1:26), which was in Galilee.  She traveled south to an unspecified city in Judea.  Zacharias, Elisabeth’s husband was a priest and would have lived close to Jerusalem so that he could serve in the temple.  Upon her arrival, Mary greeted Elisabeth who then experienced an unusual event.  Her baby leaped inside her womb, and she was suddenly filled with the Holy Spirit and began to speak to Mary (see Luke 1:41-42).  While she did say of Mary, “Blessed are thou among women,” she also said, “and blessed is the fruit of thy womb.”  Elisabeth then referred to Mary as “the mother of my Lord” (see Luke 1:43) indicating that she understood the role Mary was about to fulfill in God’s eternal plan.  This blessing of Mary was because of the Child she carried, not because she herself was exalted.  It was this Child who put Mary into the position of being blessed, and it was this Child who was recognized even before birth as the Messiah.  This is where our lesson begins.  In this passage, Mary, in verses 46-55 expresses praise for God in what is called Mary’s Magnificat.

MARY’S REFLECTION ON WHAT GOD WAS DOING WITH HER (Luke 1:46-50)      

A. Mary’s humble position (Luke 1:46-48). 
1. (vs. 46).  In response to Elisabeth’s words of blessing, our first verse says “And Mary said, My soul doth magnify the Lord.”  Mary’s words here begin a beautiful song of praise and exaltation to the Lord called the Magnificat.  It is similar to Hannah’s song of praise (see I Samuel 2:1-10).  The word “magnify” means to enlarge.  As a matter of fact, Magnificat is Latin for “magnifies.”  In essence, Mary begins by declaring that her “soul” or that part of her that makes her a living human being (see Genesis 2:7) recognizes God’s greatness or magnificence. 
2. (vs. 47).  Here Mary continues to say “And my spirit hath rejoiced in God my Saviour.”  Not only did Mary’s soul magnify or enlarge the Lord, but she also proclaimed that “my spirit hath rejoiced in God my Saviour.”  Although the words “soul” and “spirit” are both often used to refer to one’s innermost being, the Scriptures sometimes indicate a difference.  The “spirit” often refers to one’s responsible choice or basic personal attitude (see Psalms 77:6; Isaiah 66:2; Psalms 34:18; Proverbs 16:18).  When Mary spoke of rejoicing in God she expressed a sudden surge of great happiness.  The Greek word that has been translated “rejoiced” means to “jump for joy” or “exult.”  Mary’s heart was flooded with deep happiness beyond normal pleasure.  This was probably the greatest sense of joy she had ever experienced.  Recognizing the Lord as “God my Saviour” reflects Mary’s deep understanding of the Old Testament Scriptures as does this entire Magnificat.  Note:  What makes this entire song of praise so impressive is that in Jewish culture at the time of Jesus’ birth, young girls like Mary rarely had the opportunity for any formal schooling.  In addition, manuscripts of the Scriptures were so rare and costly that the common people had little access to them.  However, this young maiden had a deep knowledge of, and an incisive insight into the texts of the Bible.  Notice the personal touch Mary gives her praise.  She says “my soul” magnifies the Lord, and “my spirit” rejoiced in God “my Saviour.”  In her own experience Mary had come to know and appreciate the goodness of her Lord.
3. (vs. 48).  After stating that she magnified and rejoiced in the Lord, starting in this verse, Mary gives her reason for her attitude of praise.  She said “For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.”  When Mary said that God “hath regarded the low estate of his handmaiden” she recognized that before God she was nothing more than a “handmaiden,” that is a female slave.  Mary knew that she had no right to God’s favor and that she certainly had not earned the privilege of bearing the Messiah.  She had no wealth or social status.  She didn’t own any property, she didn’t have any servants, and there were no prospects for any of those things to become reality.  However, no matter how she saw herself before God, He was reaching into her life and granting her the privilege of bearing His Son.  As a result, she declared “from henceforth all generations shall call me blessed.”  In other words, every future generation would recognize and honor her.  Note:  This might be a good time to assess what we have heard regarding Mary, because many things said about her were and are not true.  She was not immaculately conceived.  She did not remain a virgin after bearing Jesus, for she had other children (see Matthew 12:46; 13:55).  She didn’t become co-redeemer with her Son.  She didn’t ascend bodily into heaven.  She does not deserve, nor should she receive people’s prayers.  She does not plead their cases in heaven.  She should not be worshipped.  We shouldn’t accept any of these man-made teachings.  For sure, nothing should be taken away from Mary’s reputation, but nothing should be added either.  What is true about Mary is true of everyone that God calls and uses to fulfill His plans: it’s because of His mercy and grace.
B. God’s mighty deeds (Luke 1:49-50).
1. (vs. 49).  In this verse Mary declares “For he that is mighty hath done to me great things; and holy is his name.”  Mary’s exaltation of God continued with her reference to Him as “he that is mighty.”  The word “mighty” refers to something powerful, strong, and capable.  The phrase “hath done to me great things” indicates that Mary understood the power of God, and recognized His use of that power in what He was doing for, with, and through her.  This was an expression of God’s grace.  Mary also spoke of God’s holiness saying “holy is his name.”  To say that His “name” was holy refers to more than just God’s name.  It speaks of His essential nature as being holy.  Mary was probably reminded of Psalms 111:9 which says “He sent redemption unto his people: he hath commanded his covenant for ever, holy and reverend is his name.”  It’s quite common in the Word of God to read of people recognizing the awesome, holiness of God.  Mary was one of those who exalted God this way.
2. (vs. 50).  Here Mary expanded her focus on God’s grace to His mercy saying, “And his mercy is on them that fear him from generation to generation.”  When the Old Testament was translated into Greek, the word for “mercy” (eleos) was used to translate the Hebrew term hesed which speaks of kindness that is guaranteed by faithfulness to a covenant.  In the Scriptures, the Hebrew word hesed is usually translated “lovingkindness” (see Psalms 17:7; 48:9; 63:3; 92:2).  Mary understood that God demonstrates His continual loving kindness toward all those who “fear him from generation to generation.”  To “fear him” means to reverence or show deep respect for the Lord.  Those who “fear” or reverence the Lord enjoy the constant commitment of His mercy in their lives.  Those of us who have received Jesus as our Saviour are “them that fear him.”  He has put in our hearts the awe and respect for Him that we didn’t have when we were lost.  Every child of God should be grateful that God is merciful.  As Christians, if we fear the Lord, we are recipients of His mercy.  If it wasn’t for the mercy of God, none of us would have the privilege of being saved, and none of us would be alive today.  Note:  In Mary’s day, many feared God and looked forward to the coming of the Messiah.  Now, she was not just looking forward to His coming, she was the central figure in His arrival.  That was His mercy toward her.

IV. MARY’S REFLECTION ON WHAT GOD WAS DOING WITH OTHERS (Luke 1:51-56)

A.  God’s dealing with people (Luke 1:51-53). 
1. (vs. 51).  This verse says “He hath shewed strength with his arm; he hath scattered the proud in the imagination of their hearts.”  Mary’s song shows that God takes the world’s values and expectations and turns them upside down.  When she said “He hath shewed strength with his arm” she recognized the forceful way that God humbles those who are high and exalts those who are low.  The phrase “he hath scattered the proud in the imagination of their hearts” seems to mean that although the “proud” may prosper for a time, God asserts His power to scatter them so that they are not able to achieve what they have imagined they could (see Genesis 11:1-9).  God can easily overturn man’s achievements whenever He wants to.  This type of reversal comes through the strong “arm” of God.  We know that God, being spirit does not possess literal arms.  This figure is used to portray His power and strength for doing whatever He chooses.    
2. (vs. 52).  Still speaking of God’s strength, Mary said in this verse that “He hath put down the mighty from their seats, and exalted them of low degree.”  The Lord can pull down the mighty from their inherited or acquired positions.  He can promote those of humble circumstances.  According to Daniel 2:21 “He (God) changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding.”  Note:  Exodus 6:6 says “Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments.”  It was the power of God that delivered Israel from bondage.  That same strength can remove rulers from their thrones and move people in lowly circumstances to exalted positions.   God can and will do anything He wishes with any person.  We need to keep that truth in mind as we see wicked people apparently succeeding in life while righteous people suffer.  God remains in control of every situation and can change it whenever He wants.  Never lose hope in our mighty God!
3. (vs. 53).   Here Mary said that “He hath filled the hungry with good things; and the rich he hath sent empty away.”  In God’s strength the hungry can be fed and the selfish rich can be deprived of their resources.  At any moment the Lord can take away the riches of those who don’t deserve them causing them to be “sent empty away” or sent away empty.  Note:  Mary’s song of praise struck a note that is heard numerous times throughout the Gospel of Luke.  Luke’s account of Jesus’ ministry often focuses on how He reached out to the outcasts of society.  Jesus is often seen touching the leper (see Luke 5:12-15), loving the lonely and feeding the hungry (see Luke 9:12-17).  However, Jesus certainly did seek to save the wealthy and powerful sinners as well (see Luke 5:27-32; John 3:1-18).  He had particular concern for those who were down and out.  He cared for those whom the world typically overlooks.
 B. God’s dealings with Israel (Luke 1:54-56). 
1. (vs. 54).  Now Mary praises God for what He’s done for Israel.  She said “He hath holpen his servant Israel, in remembrance of his mercy.”  Mary rejoiced in how the Lord had “holpen (or helped) his servant Israel” which is a reference to the nation that was called to serve the Lord (see Exodus 19:5-6).  God had a history of helping His people and He still does today.  God has specifically “helped his servant Israel” by remembering His “mercy” or lovingkindness to Mary.  By His grace, the Lord chose Israel to be His covenant nation.  By sending the Messiah as Mary’s son, God was fulfilling His promises to a nation that otherwise would have no hope.  Note:  As Mary thought about what she said in this verse, no doubt she remembered Psalms 98:3 “He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.”  This verse is very similar to the words Mary spoke here.  This may be further evidence that Mary had a real understanding and knowledge of God’s Word.  We should be challenged to know the Scriptures as she did.        
2. (vs. 55).  Mary saw God as remembering His mercy “As he spake to our fathers, to Abraham, and to his seed for ever.”  This is a reference to the covenant that God made with “Abraham, and to his seed for ever.”  This of course was the Abrahamic Covenant (see Genesis 12:1-3) where God promised to give the land of Canaan to him and to his “seed” or descendents.  That covenant also included the fact that through Abraham’s seed all the nations of the earth would be blessed.  Christ was the descendent through whom the whole world would be blessed and Mary understood this.  She was not surprised when her son eventually announced that he was the Messiah.  She had known Jesus’ mission prior to His birth.
3. (vs. 56).  Our final verse says “And Mary abode with her about three months, and returned to her own house.”  Mary stayed with Elisabeth for 3 months.  Since travel was not easy, long visits were customary.  However, in this case, Mary must have been a great help to Elisabeth who was experiencing a first pregnancy in her old age.  No doubt this time with her relative gave Mary many opportunities to reflect on God’s greatness and goodness to both Israel and to her.  After 3 months Mary “returned to her own house.”  By this time, Mary was certain that she was three months pregnant.  The future was uncertain, for she would have to face Joseph, her family, and the community.  Nevertheless, Mary returned to Nazareth to live in her family home, for her marriage to Joseph had not yet been finalized.  However, she trusted that God would continue to demonstrate His mercy in her life and help her face what lay ahead (see Matthew 1:18-25).
                                
V. Conclusion.  Mary travelled many miles to visit Elisabeth after her angelic visitation.  Elisabeth was filled with the Spirit and made prophetic statements.  Mary rejoiced in God’s grace and praised Him for the wonderful thing He was doing in her, for the attributes of His nature, and for His faithfulness to Israel.  Mary and Elisabeth set a good example for believers today.  We should be rejoicing in God’s grace too.  We should be thinking about God’s goodness and other aspects of His character.  Like Mary, we should concentrate on magnifying the Lord.

               

    

                                            

                                                                                                 

 

  

    

 

Jesus' Birth Foretold

                                                              Sunday School Lesson 
                  

Lesson: Luke 1:26-40                                                                                                 
Golden Text: “And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus” (Luke 1:31).
 
INTRODUCTION.  All of the Old Testament prophesies regarding the coming of the Messiah focused on what was about to happen to a simple peasant girl who was probably a teenager.  Mary was to learn that she had been chosen by God to bear His Son.  He would be given the throne of His ancestor David, and He would have an eternal kingdom.
Background for the Lesson.  Malachi, the last prophet of Israel prophesied during the 5^th century.  As a result, four hundred years passed without a message from God.  The silence was finally broken when the angel Gabriel appeared to Zacharias, the elderly priest, while he served in the temple and revealed that he and his wife, Elizabeth, would have a son who would prepare Israel for the Messiah (see Luke 1:5-17).  Zacharias didn’t believe Gabriel’s message, so God took away his ability to speak until what was prophesied by Gabriel came to pass (see Luke 1:20-22).  After Zacharias finished his term serving in the temple, he returned to his own house (see Luke 1:23).  Then Luke tells us that Elisabeth soon conceived and stayed out of the public for five months while commenting on what God was doing in her life (see Luke 1:24-25).  Six months later, God sent Gabriel again, but this time to a young virgin who was engaged to be married to a man named Joseph.  This is where our lesson begins.
III. GABRIEL’S ANNOUNCEMENT GIVEN (Luke 1:26-33)   
A. Gabriel’s commission (Luke 1:26-27). 
1. (vs. 26).  Our lesson begins with “And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth.”  The events in this week’s lesson occurred “in the sixth month.”  This does not refer to the sixth month on the Jewish calendar, but to the sixth month of Elizabeth’s pregnancy with John the Baptist (see Luke 1:24, 36).  At that time, “the angel Gabriel was sent from God unto a city of Galilee, named Nazareth.”  Gabriel is one of two angels named in the Scriptures.  The other angel named is Michael, the archangel (see Daniel 12:1; Jude 1:9).  Gabriel, whose name means “man of God” or “ hero of God,” depending on the interpretation of the first part of his name, stood in the presence of the Lord and served as His emissary declaring His message to His people (see Daniel 8:16; 9:21; Luke 1:18-19).  God sent Gabriel “unto a city of Galilee, named Nazareth.”  Galilee was the northernmost province of New Testament Palestine of which Nazareth was one of its cities.  Samaria was between Galilee and Judea which included Jerusalem.  Note:  Galilee had a mixed population, so the Jews there had more contact with Gentiles and were less strict in observing the law.  As a result, Judean Jews tended to despise Galileans.  However, when referring to the Messiah, the prophet Isaiah foretold that Galilee would be the source of a great light that would enlighten the world (see Isaiah 9:17).  The town of Nazareth was located in the hills of southern Galilee and is not mentioned in either the Old Testament or the writings of Josephus, the noted Jewish historian.  Nazareth, to this time had played no major role in Israel’s history, and was despised by stricter Judean Jews because of its contact with Gentiles.  In fact, even Nazareth’s neighbors despised this city.  Nathaniel, who was from nearby Cana (see John 1:46; 2:1) once asked “Can there any good thing come out of Nazareth?”
2. (vs. 27).  Having previously been sent to Zacharias to announce that John the Baptist would be born (see Luke 1:11-13, 18-19), Gabriel was then sent “To a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary.”  Gabriel came to a young girl named “Mary.”  A very crucial fact about her is given right at the outset---she was “a virgin.”  This would be essential to fulfilling her role in God’s plan.  Isaiah had also prophesied that Immanuel (God with us) would be born of a virgin (see Isaiah 7:14).  The fact that Mary was “a virgin” was so important that it is stated twice in this verse.  The Greek word for “virgin” here is parthenos.  Originally, this term described a girl who was of marriageable age; however, it came to signify a girl who was chaste (that is a virgin).  This is clearly the way it is used by Luke.  We are told that Mary was “espoused to a man whose name was Joseph.”  To be “espoused” means to be betrothed or engaged.  Mary was engaged to marry Joseph.  Note:  In a Jewish marriage, before the engagement could be finalized, negotiations took place between the groom and the bride’s family.  In addition, the groom gave gifts to the bride and her family.  In Jewish society, an engagement normally lasted one year and it was legally as binding as marriage.  It was a legal contract that could only be broken by death or divorce (see Deuteronomy 24:1; Matthew 1:18-19).  Typically, this arrangement was made when the girl was about twelve or thirteen years old.  During this one year period of the engagement, the man prepared a house and the woman lived with her parents.  Also during the engagement both partners were committed to each other and sexual intercourse was not to occur until after the marriage ceremony.  Mary’s husband’s name was “Joseph, of the house of David.”  This means that he descended from the royal line of David (see Matthew 1:6-16).  This was important because the Messiah was to come from the line of David and inherit David’s throne (see II Samuel 7:12, 16).  As a descendent of David, Joseph, although poor, was a legal heir to the throne of David.  Both Mary and Joseph were descendents of David, but through different sons (see Matthew 1:6-16; Luke 3:23-31). Therefore Jesus’ legal right to the throne came through Joseph, while His actual right to rule came through Mary.  Note:  Most Bible scholars agree that the genealogy presented in Matthew 1:6-16 is Joseph’s and the one in Luke 3:23-31 is Mary’s.
B. Gabriel’s greeting (Luke 1:28).  This verse says “And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.”  The phrase “the angel came in unto her” would indicate that Gabriel entered Mary’s home and greeted her with the words “Hail, thou that art highly favoured.”  His first word “Hail” was a common greeting, like our “Hello.”  It literally means “rejoice.”  Gabriel’s appearance and message would be the cause for great joy for this surprised girl.  The angel went on to describe Mary as “highly favoured.”  This phrase is only one Greek word and it means “endued with grace.”  This description sees Mary as one who received God’s grace to an unusual degree.  Grace is undeserved favor which tells us that Mary had done nothing to obtain the privilege and honor of being Jesus’ mother.  She didn’t earn this by her virtue or merits.  God had graciously and unconditionally bestowed His goodness upon her.  Truly, there’s nothing like God’s grace, nothing! (see Psalms 84:11; Romans 3:23-24; 5:15; 15:15; I Corinthians 1:4-5; 15:10; II Corinthians 8:1-2; 9:8; Ephesians 2:8-9; 3:7; Titus 2:11; Hebrews 2:9; James 4:6).  The angel went on to say “the Lord is with thee: blessed art thou among women.”  This was the reason that Mary was “highly favored”---the Lord Himself was with her.  As a result, she was “blessed … among women.”  The Greek word used here for “blessed” is not the familiar word “blessed” used in the beatitudes, makarios.  The word used here is eulogemene.  The difference is that the word for blessed in the beatitudes, makarios refers to happiness and the second word eulogemene, refers to a state of being praised or spoken well of.  We get our word eulogy from it.  Gabriel was saying that Mary was especially praised, or spoken well of among the women.  Note:  One may wonder why Mary was called “blessed.”  The heart of the answer goes back to the promise given in Genesis 3:15, “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.”  Mary was the woman chosen of God to bear His son.  She was the one through whom the Seed would come that would crush Satan’s head, giving him a fatal blow.  It was a promise to be fulfilled through Mary’s Seed, Jesus.
C. Mary’s perplexity (Luke 1:29).  Here Luke writes “And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be.”  As a girl growing up in a remote village, she was not prepared for the exalted greeting from Gabriel.  We are told that “she was troubled at his saying.”  Mary’s first response was astonished perplexity, mingled with fear.   She was “troubled” or confused because of the angel’s “salutation” or greeting.  The phrase “cast in her mind” translates a Greek word that means she reasoned or argued with herself.  Mary didn’t understand what was happening.  The heart of her problem was “what manner of salutation this should be.”  The words “what manner” translate a Greek word that mans “what kind of” or “what sort of.”  Mary wondered within herself what kind of greeting this was from the angel.  This was not a typical greeting to a young Jewish virgin and Mary wondered what it meant.
D. The explanation (Luke 1:30-31). 
1. (vs. 30).  Before Mary could voice her fear and perplexity, Gabriel reassured her saying “Fear not, Mary: for thou hast found favour with God.”  With the words “Fear not” Gabriel was telling Mary to “stop being afraid.”  Note:  It is significant that when angels appeared in the Bible, they usually told the people to whom they appeared to stop fearing.  These words had already been spoken to Zacharias who was a priest (see Luke 1:5, 13) and would later be spoken to Joseph (see Matthew 1:20) and the shepherds (see Luke 2:10).  It was appropriate that the call to stop being afraid came before Gabriel provided any information.  His message was of great importance, but the meaning could have been missed if Mary’s mind was distracted by fear.  The angel needed first to calm her so that she could fully understand his words.  Likewise, when we are anxious about our present circumstances or future prospects, we also need to calm our minds by reading God’s Word before we can receive His message of guidance clearly.  Many decisions are made hastily while our minds are clouded by fear and before the Lord has had an adequate opportunity to make Himself heard.  Gabriel said that the reason Mary was to stop being afraid was because she had “found favour with God.”  As stated earlier, Mary didn’t earn her favor with God because of her righteous life, for that’s contrary to the clear teachings of the Bible (see Isaiah 64:6; Romans 3:23).  Mary was chosen by God’s grace alone, not because of some special thing she had done.
2. (vs. 31).  Gabriel continued to say “And, behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Jesus.”    By saying “behold,” Gabriel wanted to draw Mary’s attention to his message of profound importance.  That message which was the result of the special grace God had bestowed on Mary was that she would “conceive in thy womb, and bring forth a son, and shalt call his name Jesus.”  These words echoed the prophecy of Isaiah 7:14 which foretold the birth of Messiah.  God’s grace would allow Mary to conceive and give birth to a Child, whose sex and name God had already chosen.  The Child would be a Boy and His name would be “Jesus.”  This Greek name was the same as the Hebrew name “Jehoshua” or “Joshua.”  It means “Yahweh (or Jehovah) is salvation” or literally “the Lord saves.”  It indicated that through Jesus, God was bringing salvation.  Note:  In Bible times, names were very important and often had special meanings. For example, Jacob was given a Hebrew name that meant “he who grasps the heel” or “he who is a schemer.”  Hannah named her child Samuel which means to be “heard by God.” Samuel was born in response to Hannah’s fervent prayers. Therefore, names had meaning.  So it was with the Lord Jesus.  The name Jesus means “the Lord saves” and would be a constant reminder of the divine mission that He came to fulfill. Gabriel didn’t tell Mary why the Child would be called Jesus, but later he told Joseph that He would be called Jesus because “he shall save his people from their sins” (see Matthew 1:21).   Since Jesus had both Gentiles and Jews in His lineage (see Matthew 1:5-6, 16; Luke 3:23, 31-32) that made Him able to save both Jews and Gentiles, His people.
E. God’s plan for Jesus (Luke 1:32-33).
1. (vs. 32).  In this verse, Gabriel begins to tell Mary God’s plan for Jesus.  He said “He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David.”  Gabriel had told Zacharias that his son, John the Baptist would be “great in the sight of the Lord” (see Luke 1:15).  But of Mary’s Son, Gabriel simply said, “He shall be great.”  Jesus’ greatness would be absolute, surpassing that of all others.  Eventually, John the Baptist would acknowledge Jesus as “mightier than I” (see Luke 3:16) and “preferred before me” (see John 1:27).  Jesus’ greatness would be seen in the title given Him.  Gabriel said that He “shall be called the Son of the Highest.”  In Genesis 14:18, the Lord is called “the most high God,” which speaks of His exaltedness and sovereignty.  Thus, to be called “the Son of the Highest” was the same as being called the Son of God (see Luke 1:35).  Gabriel continued to tell Mary God’s additional plan for Jesus.   He said “the Lord God shall give unto him the throne of his father David.”  This speaks of the fulfillment of the promise given to David in the Davidic covenant.  This was a permanent, unconditional covenant that was absolutely certain to be fulfilled (see II Samuel 7:5-16; I Chronicles 17:7-15).  God had promised David a Seed whose kingdom would last forever.  That promise had to be fulfilled just as all God’s promises must be.  The promise will be fulfilled when Christ reigns in a physical sense from the throne of David during the millennial kingdom. 
2. (vs. 33).  Continuing with God’s plan for Jesus, Gabriel said to Mary, “And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.”  The angel pointed out two more facts about Jesus’ kingdom.  First, “he shall reign over the house of Jacob for ever.”  God gave the name “Israel” to Jacob (see Genesis 32:28), so the “house of Jacob” was another name for the nation of Israel.  But Christ’s rule will extend beyond Israel.  God promised Abraham that through his offspring all the people of the earth would be blessed (see Genesis 12:3).  Note:  The New Testament clearly teaches that by faith all believers in Christ are the children of Abraham and “heirs according to the promise” (see Galatians 3:29).  Therefore, Christ’s kingdom will include multitudes of Gentiles, but Jerusalem will be its capital and Israel will occupy the most prominent place in it (see Micah 4:1-7; Zechariah 8:20-23).  That the reign of Christ will be “forever” is clear from this verse.  However, there will also be a literal and physical reign of one thousand years according to Revelation 20:6.  The reign regarding the “house of Jacob” will begin in the millennial kingdom (see II Samuel 7:16: Revelation 20:1-6).  This thousand year reign will finally give over to God’s eternal kingdom, the new heaven and new earth (see I Corinthians 15:24-28; Revelation 21:1-4).  This is what Gabriel was referring to when he said “of his kingdom there shall be no end.”  This statement also confirmed what the prophets had spoken (see Isaiah 9:7; Daniel 2:44; 7:27). 
IV. MARY’S QUESTION ANSWERED (Luke 1:34-38)
A.  Mary’s question (Luke 1:34).  Hearing this startling news that she was going to bear a son left Mary amazed.  She didn’t ask for a sign as Zacharias did earlier, but she did have a question.  This verse says “Then said Mary unto the angel, How shall this be, seeing I know not a man?”  This was a simple request for more information.  In essence Mary wanted to know the method to be used for her to give birth.  Mary reasoned that if she was to bear a son by normal means, there must be a father and the angel had not mentioned Joseph at all.   Yet Mary said “I know not a man.”  The word “know” was the usual way of speaking of sexual relations (see Genesis 4:1).  She was not saying that she wasn’t married, but that she had never had sex with a man.  Apart from this, she could see no way to conceive and give birth to a child.  Note:   Zacharias had asked Gabriel a similar question when he was told that he and Elizabeth would bear a child in their old age (see Luke 1:18).  However, he was chastised by Gabriel for his unbelief and lost his ability to speak (see Luke 1:19-20).  Mary didn’t doubt what the angel said, she simply asked for more information.  She was not chastised, but instead Gabriel answered her question and even gave her a sign as we will see in the following verses.
B. Gabriel’s answer (Luke 1:35).  Mary had asked for the method of how she would conceive and this verse says “And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God.”  Gabriel clarified God’s method in Jesus’ conception by saying to Mary “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee.”  The Holy Spirit would enable Mary’s body to conceive apart from natural means.  Note:  The angel later reaffirmed the Spirit’s role in this when he explained to Joseph “That which is conceived in her is of the Holy Ghost” (see Matthew 1:20).  The phrase “power of the Highest” refers to the power of the Holy Spirit.  The word “overshadow” suggests the overwhelming presence and power of God that would surround this conception.  Gabriel went on to say “therefore also that holy thing which shall be born of thee shall be called the Son of God.”   The word “therefore” refers to the results of the overshadowing of the Holy Ghost.  As a result of this, the One born of this virgin birth would be “holy.”  This means that He would be free from the original sin that infects all the sons and daughters of Adam.  He would be absolutely righteous in all His ways, never sinning and always unyielding in His devotion to God.  Another result of the presence of the Holy Ghost in this conception was that the Child “shall be called the Son of God.”  Indeed, Jesus was eternally the Son of God; and now that divine son-ship would be recognized on earth, even while the Son took on human form (see Isaiah 7:14; Galatians 4:4).  Note:  This is what theologians refer to as the incarnation of Christ.  When Jesus was born, God the Son took on human flesh and became a genuine member of the human family.  By identifying with humans, Jesus was qualified to die in our place as God’s perfect substitute for the atonement of our sins.
C. Gabriel gives Mary a sign (Luke 1:36-37).
1. (vs. 36).  Mary didn’t ask for a sign to strengthen her faith, but God gave her one knowing she might need it in the months ahead.  Gabriel said in this verse “And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age: and this is the sixth month with her, who was called barren.”  The sign was that her “cousin Elisabeth…hath also conceived a son in her old age.”  The term “cousin” translates a word that refers to a relative or kinswoman, but it isn’t specific enough to indicate exactly how Elizabeth was related to Mary.  Suffice it to say that she may have been Mary’s cousin as the Scriptures indicate.  Elaborating further on the sign of Elizabeth’s pregnancy, Gabriel said that “this is the sixth month with her who was called barren.”  In other words, Elizabeth who was considered too old to have children was now 6 months pregnant, and by God’s power she would bear a son.  Hearing that her aged relative, who had been called barren was with child would strengthen Mary’s faith.  Note:  God’s sovereign ordering of events to strengthen Mary’s faith was remarkable.  He chose to work in the life of a relative of hers, whom she knew and in whom she could confide.  The miracle God performed for Elizabeth was similar to what He would do for Mary.
2. (vs. 37).  Elizabeth’s pregnancy would demonstrate to Mary what Gabriel says in this verse, “For with God nothing shall be impossible.”  This declaration by Gabriel may have reminded Mary of the Lord’s rhetorical question to Sarah: “Is any thing too hard for the Lord?” (see Genesis18:14).  Note: God’s ability to do what seems humanly impossible is revealed repeatedly in Scripture.  Jeremiah 32:17 affirms what God said to Sarah and adds that God is the Creator of the entire universe.  Both Matthew 19:24-26 and Mark 10:25-27 state that with God, all things all possible, even spiritual regeneration or salvation.  Romans 4:21 teaches that whatever God has promised, He is fully able to perform.
D. Mary’s humble response (Luke 1:38).  This verse says “And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.”  Mary responded to Gabriel’s message with complete submission saying “Behold the handmaid of the Lord.”  This could also be vividly rendered “Look! The slave of the Lord!”  The term “handmaid” could be translated “female slave,” because it signifies bondage to the will of another.  Mary continued to say “be it unto me according to thy word.”  In other words, this virgin girl quietly submitted to God’s plan agreeing to do whatever He wanted her to do.  In making such a decision, Mary exposed herself to the possibility of disgrace and even divorce (see Matthew 1:18-19).  Thankfully, God intervened to prevent that from happening (see Matthew 1:20, 24-25).  The last part of this verse simply says “And the angel departed from her.”  Once his mission was completed, Gabriel left Mary’s presence.  Note:  Great risks went along with Mary’s submission to God’s plan, for who would believe her explanation about her pregnancy?  What would happen to her relationship with Joseph?  What would happen to her good reputation?  What kind of future laid ahead for her?  Yet Mary was content to leave such questions to God.  However, Mary should not be worshipped as one who is greater than humans or equal with God, but she certainly is a wonderful example of humble submission to the will of God.  Are we willing to take risks as Mary did in order to accomplish God’s will?  Think about it!
V. MARY VISITS ELIZABETH (Luke 1:39-40)
A. (vs. 39).  After the angel left Mary, this verse says “And Mary arose in those days, and went into the hill country with haste, into a city of Juda.”  Sometimes those chosen by God for special tasks may lead lonely lives.  They are often not believed.  However, the angel had revealed one person who would believe and encourage Mary.  So Mary journeyed “into the hill country with haste, into a city of Juda” to visit Elizabeth.  No doubt Mary made this journey of about fifty to seventy miles “with haste” or in a hurry, so that she and Elizabeth might rejoice in God’s goodness together.  All we are told about where Elizabeth and Zacharias lived was that it was a city in the hill country of Judea.
B. (vs. 40).  Our final verse simply says that Mary “entered into the house of Zacharias, and saluted Elisabeth.”  After reaching the home of Zacharias and Elizabeth, Mary went into their home and “saluted Elisabeth.”  This is another way of saying that Mary greeted her.  
                     

VI. Conclusion.  Gabriel’s function was to prepare for the Son’s birth by making announcements to the people involved.  In this week’s lesson we reviewed this special angel’s visit to the Virgin Mary prior to Jesus’ conception.  Mary didn’t earn the privilege of becoming Jesus’ mother.  God granted her that honor as and expression of His grace.  Gabriel revealed to Mary what she needed to know about her impending pregnancy.  The Holy Spirit would be the active Agent in bringing God’s Son to the earth through Mary.  When Mary understood what God was going to do through her, she humbly accepted His will for her life.  None of us will ever have the same role to play as Mary, but all of us can learn from her example of servitude and quiet submission to God’s will.