COMMENTARY – 4th Sunday of Advent B

“Don’t be afraid, Mary” (v. 30). Zechariah was afraid of his angel (1:12), and these words suggest that Mary is afraid too. Shortly, we will see terrified shepherds in the presence of their angel (2:9-10). Fear is appropriate in God’s presence, but God is merciful to those who fear him, as Mary will remind us in her Magnificat (1:50).

“for you have found favor with God” (v. 30). In the preceding story of Zechariah and Elizabeth, Luke tells of that couple’s religious virtue (1:6-7, 13), but we have none of that here. Nothing is said of Mary’s faith or character—nothing that helps us to understand why God chose her. But, as we have seen with Abram, Isaac, and especially Jacob and David, God chooses whom God chooses. God told Moses “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion” (Romans 9:15; Exodus 33:19b). God is free to choose. God is free to act.

Mary is not chosen because she deserves favor, but is favored because she has been chosen. As Mary will say in response to the angel’s announcement, God brings down the powerful from their throne, and lifts up the lowly (1:52). As Jesus will later say, in God’s realm the last will be first and the first will be last (13:30).

“Behold, you will conceive in your womb, and give birth to a son, and will call his name Jesus”(Iesous) (v. 31). Iesous means savior and is the Greek equivalent of the Hebrew Joshua which means “The Lord saves” or “Salvation comes from the Lord.”

© 1997-2023 Richard Niell Donovan

“How can this be, seeing I am a virgin?” (andra ou ginosko) (v. 34). The word used in verse 27 is parthenos, which means maiden or virgin. Now Mary says that she has not known a man. The verb, “know” is often used in the Bible to refer to sexual relations (Genesis 4:1). Mary is saying that she has not had sexual relations with a man.

Mary’s question is natural, very much like Zechariah’s “How can I be sure of this?” (1:18). However, the angel struck Zechariah mute, but answers Mary’s question. The difference seems to be twofold. First, Zechariah expressed doubt while Mary expresses only confusion. Second, Zechariah asked for a sign—tangible proof that the angel was telling the truth—while Mary simply asks for an explanation.

“The Holy Spirit will come on (eperchomai epi) you, and the power of the Most High will overshadow (Greek: episkiazo) you” (v. 35). This raises the issue of the virgin birth, which has generated a great deal of controversy:

• Ringe notes that (1) (eperchomai epi) (come upon) has a variety of meanings, none of them having to do specifically with impregnation and (2) episkiazo (overshadow), is used at the Transfiguration (9:34) and in a story of Peter’s healing ministry (Acts 5:15)—in neither instance referring to impregnation. She concludes that there is nothing in this verse from Luke that requires us to understand the birth of Jesus as a virgin birth or as “a birth any more ‘miraculous’ than every occasion of a new life” (Ringe, 32).

• Others say that Mary’s virginity is unnecessary. God is quite capable of saving the world without a virgin birth. They note that, outside of this passage, the New Testament places little emphasis on the virgin birth. Jesus says nothing about it.

• However, the angel calls the child “the holy one” and “the Son of God” (v. 35), clearly intending the holy/Son of God designations to differentiate this child from all others. The word parthenos (which can mean virgin) appears twice in verse 27 and Mary states clearly that she has not known a man—has not had a sexual relationship (v. 34). Luke clearly intends to emphasize and re-emphasize Mary’s sexual purity. We must conclude that he intends to portray a virgin birth, which he believes to be an important part of God’s plan.

© 1997-2023 Richard Niell Donovan

“For everything spoken by God is possible” (v. 37) (hoti ouk adynatesei para tou theou pan rhema—literally, “For nothing will be impossible with the word spoken by God.”).

Again, Luke adopts Old Testament language. When the Lord announced the impending birth of Isaac, Sarah laughed. The Lord responded by saying, “Is anything too wonderful for Yahweh?” (Genesis 18:14—see also Jesus’ comment at Luke 18:27). This is truly Gospel—Good News for those of us who find ourselves in impossible situations. We talk about being caught between a rock and a hard place. We know how it feels to be in an untenable situation with no exit—trapped. However, as we walk with the Lord, no situation is beyond redemption.

© 1997-2023 Richard Niell Donovan

“Behold, the handmaid of the Lord” (Idou he kyriou doule—”I am the Lord’s servant”) (v. 38). Mary does not require confirmation, but instead steps out in faith. Raymond Brown says that Mary’s response qualifies her as Jesus’ first disciple (Brown, 254).

The NRSV says, “Here am I,” but I don’t find that phrase in the Greek of this verse.

“be it to me according to your word” (v. 38). “This… sentence may contain a wordplay. 1:37 said that no thing—literally ‘word’ (rhema)—was impossible for God. Now Mary says, ‘May it be according to your word’ (rhema)” (Strawn, 290).

Mary’s Magnificat (1:46-55) expresses her humility and her sense of joy at being chosen by God for a significant role in salvation history. The New Testament provides only fleeting glances at Mary as the story progresses. Hers won’t be a comfortable journey. On one occasion she and her other sons will find themselves standing on the outside seeking to see Jesus, and he seems to refuse their overture (Luke 8:19-21). She will witness Jesus’ death on a cross (John 19:25-27). But never is there a hint of complaint from her lips. Never will she try to escape her calling. She models the kind of faithfulness that all of us will do well to emulate.

“The angel departed from her” (v. 38). Just imagine the jumble of thoughts that must be going through Mary’s head when her dramatic encounter with the angel ends as suddenly as it began. Her head must be spinning as she tries to grasp all that has happened to her in the last minute or two.

© 1997-2023 Richard Niell Donovan