Sunday, December 30, 2018 – Luke 1:39-45
The Announcement of the Birth of the Son of Man to Mary,
Pt. 7.
Elizabeth's Great
Proclamation of Joy in the Messiah.
Grace Fellowship Church
Pastor/Teacher, Jim Rickard
The
Gospel of Luke
II. The Identification of the Son of Man
with Men, Luke 1:5-4:13.
B. The Announcement of the Birth of the Son
of Man, Luke 1:26-56.
Vs. 39-56, Elizabeth’s great proclamation of
Joy in the Messiah.
In vs. 39, “arose” is the Greek Verb ANISTEMI ἀνίστημι that is used literally
here and in many other passages. But, it is also used for Jesus Christ “rising
from the dead,” i.e., the resurrection of Jesus Christ, Matthew 17:23; 20:19; Luke 9:22; 18:33, and the promise of
resurrection for the Church, 1 Thes 4:14,
16. So this “rising” of Mary may be an allusion to the resurrection of
Christ, giving us the bookends of His life story, from conception to
resurrection.
Notice she
does this with “haste,” SPOUDE,
σπουδή that means, “haste, speed, zeal, effort, earnestness, diligence.” When
God gives us an assignment or direction to do something, we should make haste
to complete it.
The exact
timing of this visit is left uncertain by the vague phrase “at this time.” The journey from
Nazareth to Zechariah’s house was approximately 80 miles, a four or five day
journey, as she traveled from Nazareth to the “hill country of Judah,” which might have been the city of Hebron or
near it, when comparing Joshua 20:7;
21:11; cf. Luke 1:65.
Joshua 21:11, “Thus they gave them
Kiriath-arba, Arba being the father of Anak (that is, Hebron), in the hill
country of Judah, with its surrounding pasture lands.”
It was one of
the Levite cities located in the hill country of Judah about 19 miles southwest
of Jerusalem. The city is near the ridge of the hills, and at an altitude of
3040 ft. above sea level. Hebron is the highest town in Palestine. The
archaeological record shows almost continuous occupation at Hebron from the
Early Bronze Age to modern times. It may be the oldest unwalled city in the
world to possess that distinction.
In vs. 41, we see Elizabeth’s joy and
excitement when she heard Mary’s greeting of which we have no details, but from
what is said in the next few verses, it most likely included Mary’s account of
Gabriel’s visit. When these two women met together, they erupted with joy. They
were not just joyful because they were both having babies. No. They know the
Lord has shown them favor. They know the inside scoop on God’s plans for their
children.
When
Elizabeth heard this news, she was over joyed and her baby, “leaped in her womb.” “Leaped,” is the Aorist, Active,
Indicative of the Verb SKIRTAO, σκιρτάω that means, “leap, jump joyously, or
gambol, (to leap or skip around playfully).” It is only used in this narrative,
see also vs. 44, and Luke 6:23, for joyous leaping in Luke’s
version of the Beatitudes.
This is a
very interesting portrayal, as babes in the womb do not have the intellect to
comprehend outward communications, though they are able to hear by this stage
of pregnancy, six months, and respond to sounds. These verses also do not say
that John the Baptist was conscious at this point and had the filling of the
Holy Spirit to comprehend, as some say he had the filling of the Holy Spirit
from conception. That is a myth. This reaction was a response to Elizabeth’s
reaction of joy and excitement when she heard Mary’s greeting. Babes in the
womb at this time in pregnancy do respond to sounds, but it is one of
non-comprehension. And no one is filled with the Holy Spirit from conception or
even from the day of their birth, because they are spiritually dead from birth
until they are born again!
In vs. 44, the phrase, “when it reached my ears,” tells us that
it was Elizabeth’s comprehension of what Mary stated and her joyous reaction
that the baby in her womb responded to. If it where the babe, John the
Baptist’s reaction, she would have said, “when it reached the babe’s ears in my
womb,” which it does not. Nevertheless, Elizabeth was overjoyed to hear of the
information Mary was sharing with her about the conception and future birth of
the Messiah. The question we can ask ourselves is, “do others respond to the
joy I express in my Lord?”
Now, the
interesting part about the “leaping,” is that this word was used in the LXX in Malachi 4:2, for joy expressed by the
righteous when the judgment of God comes upon evildoers in the end times: they
will “skip about and leap like calves
released from the stall.” The context there is that this leaping is a
characteristic of the last days with the appearance of “Elijah” as an end-time
witness. Therefore, the appearance of SKIRTAO in Luke 1:41, 44, suggests the destiny of the new Elijah, (John the
Baptist), “leaping” in response to the voice of his mother who was responding
to the voice of “the mother of my Lord.”
This is the eschatological joy triggered by the coming of Divine judgment
against an evil world. Similarly, in Luke
6:23, those who are experiencing persecution should “Be glad in that day and leap for joy,” because persecution is a
sign of God’s impending judgment and vindication of His servants. Also, causing
the lame to leap, and healing generally, is a sign of the kingdom of God
breaking into this age, Isa 35:6,
fulfilled in Luke 7:22; Acts 3:2-8.
Therefore, before John the Baptist could walk or talk or even comprehend, God
was using him as a sign of Elijah as the forerunner of the Messiah to announce
the Kingdom of God come in Christ.
We also see
in vs. 41, that Elizabeth received
the Age of Israel type enduement of the Holy Spirit, “was filled with the Holy Spirit,” whereby she was inspired to make
a Divine prophetic proclamation in vs
42-44, just like Deborah who gave a Spirit inspired utterance over Jael, Judges 5:24. This type of inspired
speech coming as the result of Spirit infilling is a primary Lukan theme, e.g.,
Zechariah, Luke 1:67; Simeon, Luke 2:27; Jesus, Luke 4:14, 15; those in the upper room, Acts 2:4; Peter, Acts 2:15;
Peter, John, and their friends, Acts
4:31; and Stephen, Acts 6:8-10;
7:55, 56. As such, Mary’s unborn son is recognized as the Lord, and Mary
becomes a model of faith.
In vs. 42, “she cried out” is the verb ANAPHONEO
ἀναφωνέω that means, “to
cry out with a loud voice, cry aloud.” It is only used here in the NT. This is
a variation of the more common root word PHONEO meaning, “to cry out, to speak
forth, or to sound forth loudly.” It is sometimes used in the LXX in contexts
of worship and praise, 1 Chron 15:28;
16:4-5, 42; 2 Chron 5:13. Therefore, it represents both enthusiasm and
confidence in expressing ones joy in God and His plan.
“Blessed among women” is similar to
Deborah’s response to Jael, Judges 5:24.
“Blessed,” here is the Perfect, Middle, Participle of the Verb EULOGEO, εὐλογέω
that means, “speak well of, praise, honor, extol, or bless.” In other words,
God’s Divine favor has been bestowed on her, and as a result, she will be
praised and honored among all the women of the world. Mary is not blessed
“above women,” as one who could then impart grace to others, or that we should
pray to her. No, she is blessed “among women” as the “graced out” one who
received the greatest blessing of any woman next to their own personal
salvation. So, this phrase means she will be recognized for the fantastic
blessing God bestowed on her, as she rightly should. She will be honored, but
we should never pray to her or treat her in any way like we would God. Finally,
given the Greek
construction of this verse, the phrase could be understood as, “of all women
most blessed are you.”
Elizabeth’s
reference to Mary’s unborn child as, “the
fruit of your womb,” also has OT precedent, cf. Gen 30:2; Deut 7:13; Lam 2:20, and implies that by this time Mary
had already conceived.
In vs. 43, Elizabeth is showing humility
as a servant of the Lord by stating in essence, “How can I have been thought
worthy of such an honor?” We also see her faith being applied as she recognizes
that Mary’s baby is “my Lord,” which
is also an early witness to the Divinity of Jesus, as well as a witness of
Elizabeth’s faith and salvation as she believed Him to be God and the Messiah
in one.
Nowhere in
the NT is Mary called, “Mother of God.” She was, however, the mother of Jesus
the Messiah and Lord, who was also God incarnate. But God does not have a
mother. He has always existed and is self-sustaining. He does not have or ever
needed a mother. But, the humanity of Jesus did have a mother and she is Mary.
In vs. 44, Elizabeth reiterates what we
noted in vs. 41. Therefore, we have
a double emphasis of this fact, in which the second iteration is espoused when
she was filled with the Holy Spirit. As such, it is a Divinely inspired
proclamation for the benefit of Mary to hear, as well as us. Therefore, it is
further encouragement, by the grace of God, for Mary, so that she would be
sustained while at peace throughout her entire ordeal.
The leaping
here is noted as “for joy,” which is
the Dative Noun AGALLIASIS, ἀγαλλίασις that means, “rejoicing, exultation, joy,
gladness, etc.” It names that emotion from hearing the news of the Messiah. It
was used regarding hearing the news of John’s birth in vs 14, here, and in Acts
2:46; Heb 1:9; Jude 1:24.
Heb 1:8-9, “But of the Son He says,
‘Your throne, O God, is forever and ever, and the righteous scepter is the
scepter of His kingdom. 9You have
loved righteousness and hated lawlessness; therefore God, Your God, has
anointed You with the oil of gladness above Your companions’.”
Jude 1:24, “Now to Him who is able to
keep you from stumbling, and to make you stand in the presence of His glory
blameless with great joy.”
In vs. 45, Elizabeth’s joy and faith are
further noted in her proclamation, “And
blessed is she who believed that there would be a fulfillment of what had been
spoken to her by the Lord.”
Here,
Elizabeth becomes the first woman, among all women, to honor Mary by
proclaiming the grace bestowed upon Mary, as well as Mary’s faith.
“Blessed,” here is not one of the cognates of
CHARIS, “grace,” as “favored” was in vs.
28, 30. Nor, is it EULOGEO of vs. 42,
that meant, “spoken praise and honor.”
Instead it is the Greek Noun MAKARIOS, μακάριος that means, “blessed,
fortunate, or happy.” It means, “the gracious favor of God being upon someone.”
It is the word used in the “Beatitudes,” in Mat 5.
Heb 11:6, “And without faith it is
impossible to please Him, for he who comes to God must believe that He is and
that He is a rewarder of those who seek Him.”
This is
Elizabeth’s pronouncement that Mary had received a grace blessing from God.
This word also carries the connotation that someone has acted upon God’s Word
for their life, John 20:29; Rev 22:7;
cf. Rev 1:3.
John 20:29, “Jesus said to him
(Thomas), ‘Because you have seen Me, have you believed? Blessed are they who
did not see, and yet believed’.”
So, we see
both the faith of Elizabeth, who did not see or hear Gabriel yet believed, and
of Mary, who did see and hear Gabriel’s announcement and also believed. They
both are acting upon the Word of God they have received by believing it.
Rev 22:7, “And behold, I am coming
quickly. Blessed is he who heeds the words of the prophecy of this book.”
Mary is
blessed because she believed “believed,”
PISTEUO, πιστεύω God’s Words and is now acting upon them. PISTEUO means,
“believe, have faith in, be convinced of, trust, rely on, have confidence in,
etc.” In other words, this is “faith in action,” resulting in Mary being a
blessed individual by God. Remember, faith is the first blessing by God we
receive.
At the same
time, we see Elizabeth’s faith, in that she too believed what God had told her
through Zachariah, and now through Mary. Her proclamation “that or because there will be a fulfillment of what had been spoken to
her by the Lord,” tells us that Elizabeth absolutely believed them too.
“Fulfillment,” is the Noun TELEIOSIS
that means, “fulfillment or perfection.” Aristotle and Philo used the term in
the sense of actualization or execution of a resolve or an oath. It was also used
for the execution or completion of a plan, and that is how it is meant here. In
other words, everything said by Gabriel will come to completion or come to
perfection in the sense of being done. This word is only used here and in Heb 7:11. In Heb 7, it references the “perfection” of Jesus Christ’s Priesthood
to save, in the order of Melchizedek, as the King-Priest, compared to that of
the Levitical Priesthood through the Law. Therefore, in the only other use of
this word, Jesus’ Priesthood, Kingship, and Messiahship are noted, which are
also found in the prophetic words of Gabriel told to Mary about her Son.
