The Gospel Explained:
The context: Luke was a Gentile converted by St. Paul at Troas about AD 50. Later, he became a fellow-worker with Paul in spreading the Faith. Luke’s Gentile Christian community lived a generation or more later than the apostles, after the destruction of Jerusalem by the Romans in AD 70. Since they were not Jews, Luke had to explain to them how Jesus was the Messiah promised to the Jews by God through the prophets. Luke’s account also explains how the Messiah had his human origin while retaining His Divine nature. In the Acts of the Apostles, Luke shows us how Jesus continued to operate among his apostles and in the early Church. Today’s narrative of the infancy of Jesus in Luke’s Gospel was intended to teach the Gentile converts their Christian heritage and to keep them focused on their new religion’s mission. This “Annunciation” of the birth of Jesus also established Jesus in good-standing among the Jews, since King David, presented as Jesus’ ancestor, was the most revered early King and the original Messiah (literally, “anointed as king” and earthly savior of the nation of Israel).
The unique selection of Mary and Gabriel’s unique salutation: Judaism and Christianity recognize seven archangels: Raphael, Gabriel, Michael, Uriel and three others whose names are uncertain—a source of debate by theologians for centuries. Gabriel is the messenger archangel. “… a virgin engaged to a man”: in ancient Palestinian Judaism, marriage was a two-step process, beginning with a ceremony of betrothal (generally when the young woman was only in her early teens), and concluded a year or so later with the formal wedding ceremony, when the bride was escorted from her parents’ home to that of her new husband. Nevertheless, their “betrothal” was considerably stronger than our modern term “engagement” suggests: sexual activity by either the man or the woman during this period was considered adultery (punishable by death), and if either partner died before the actual wedding, the survivor was considered as having been widowed. In the two annunciations described in Luke’s Gospel, neither Elizabeth (Zechariah’s wife) nor Mary appears to be a likely candidate for motherhood. Elizabeth is too old and Mary is a virgin engaged to Joseph, of the house of David (v. 27). Joseph’s betrothal to Mary was binding, and it made Mary his legal wife. The angel’s salutation to Mary, “Hail, full of grace,” reminds us of God’s words to Moses at the burning bush, “I will be with you” (Ex 3:12); the angel’s salutation Gideon, “The Lord is with you, you mighty warrior” (Jgs 6:12); and the Lord’s assurance to Jeremiah, “Be not afraid of their faces: for I am with thee to deliver thee” (Jer 1:8). In place of the formal Jewish salutation “shalom,” the word, “chaire,” was used, most probably because of its primary meaning: “Rejoice, [favored one =full of grace”]. Luke says that Mary is perplexed by Gabriel’s greeting, “Rejoice, blessed one!” (Greek), translated as “Hail, full of grace.” Mary is addressed as “full of grace,”: Mary is filled with God’s favor and graciousness, something which she has in no way earned, but which was given as a gratuitous gift by God. Mary is told by the angel Gabriel, the messenger of God that the Lord is literally with her: she is the new Ark, a tent and temple. God is literally and physically in her, and thus she is the greater house of God promised to David.
Angel’s annunciation with seven surprising messages: . In today’s Gospel, the Angel Gabriel surprises Mary with seven announcements. i) Even as a virgin betrothed to Joseph, she will become a mother. ii) She will become a mother through “the Holy Spirit [Who] will come upon you, and the Power of the Most High [Who] will overshadow you.” iii) The angel continues, “Therefore, the Child to be born will be called Holy, the Son of God.” iv) She is to “name the child Jesus,” which means Savior. v) God will make Him a King and, as a descendant in the line of David, vi) “He will rule over the House of Jacob forever, and of His Kingdom there will be no end.” vii) As a Divine sign, Elizabeth, Mary’s aged barren cousin is six months pregnant, “for,” says Gabriel, “nothing shall be impossible with God!” The Gospel narrative also surprises us by reminding us that God’s promise is best fulfilled not in buildings, or even in great kings like Solomon, but rather in humble souls like Mary who trusted in God’s promise.
The Virgin Birth: The Apostles’ Creed includes two very important phrases describing the incarnation of Jesus Christ. The Creed declares two specific statements about God becoming human. Statement One: He “. . . was conceived by the Holy Spirit . . . ” Statement Two: He was ” . . . born of the Virgin Mary . . . ” In Luke’s Annunciation scene, we are face-to-face with one of the major doctrines of the Christian Faith – the Virgin Birth. There are two great reasons for accepting this dogma: (1) The clear literal meaning of this passage in Luke and Mt 1:18-25, is that Jesus was to be born of Mary without a human father. (2) It is natural to argue that if Jesus was, as we believe, a very special Person, he would have a special entry into the world, and since this conception is the work of God’s direct power, Mary’s virginity is unaffected as is her integrity before her natural husband. “The Holy Spirit will come upon you, and the power of the Most High will overshadow you” (v. 35). God is physical in Mary, conceived as human, her very flesh, by the power of the Most High, making Mary the temple, the greater “house” promised to David. The word “overshadow” is also used at the Transfiguration (9:34) and in a story of Peter’s healing ministry (Acts 5:15). In all these places the verb clearly refers to Divine presence and power. “Overshadowing” is a way in which God acts, mysteriously but truly, in a person’s life. The angel makes it clear that the child “will be holy” and “will be called Son of God” (v. 35). The word “virgin” appears three times in this passage, which shows that Luke clearly intends to emphasize Mary’s sexual purity as seen in Jesus’ virgin birth.
Son of David and Son of God: The child Mary would bear would not only be a distant grandson of David – but he would also be God’s own Son. “He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David… “ How will Jesus inherit the throne of David? It did not happen in his earthly lifetime. It happened in his death and resurrection. Mary is told by the angel Gabriel, the messenger of God, that the Lord is with her. Much more intimate than God’s presence to David, the Lord is literally with her. On several occasions, Luke uses the phrase ” Most High” to refer to God (1:76; Acts 7:48; 16:17), so that “Son of the Most High” means “Son of God.” Luke uses this title several times to refer to Jesus (1:35; 22:70; Acts 9:20). “…. “He will reign over the house of Jacob forever, and of his kingdom there will be no end” (vv. 32b-33). This is a fulfillment of the promise that God made to David, who wanted to build a Temple for God as described in today’s first reading. God forbade David to build the Temple, but said, “The Lord will make you a House… I will raise up your offspring after you, who shall come forth from your body, and I will establish his kingdom. He shall build a House for my name, and I will establish the throne of his kingdom forever” (2 Sm 7:11-13). Knowing that David’s son, Solomon, built a Temple, it is natural to assume that the offspring who “shall build a house,” refers directly to Solomon. However, the complete fulfillment of the promise was not to be found in Solomon but in Jesus, since Solomon built a Temple that stood for only 379 years (966 BC – August, 578 BC), whereas Christ will build “a House not made with hands, eternal in the heavens” (2 Cor 5:1). For Jesus to be the ”Son of David” in a real sense—for the royal blood to flow in His veins—it was necessary that His mother be personally descended from the family of that ruler, because Jesus had no father according to the flesh. St. Paul implies this in Romans 1:3; II Timothy 2:8) and Hebrews 7:14. St. Ignatius of Antioch, St Irenaeus, St. Justin Martyr, Tatian, Tertullian, and subsequent writers represent Mary’s Davidic origin with all desirable clearness. Seventeen verses in the New Testament describe Jesus as the “son of David.” Christ (the Messiah) was the fulfillment of the prophecy of the seed of David (2 Samuel 7:12–16). Jesus is the promised Messiah, which means He had to be of the lineage of David. Matthew 1 gives the genealogical proof that Jesus, in His humanity, was a direct descendant of Abraham and David through Joseph, Jesus’ legal father. The genealogy in Luke 3 traces Jesus’ lineage through His mother, Mary. Jesus is a descendant of David by adoption through Joseph and by blood through Mary. “As to his earthly life [Christ Jesus] was a descendant of David” (Romans 1:3). Primarily, the title “Son of David” is more than a statement of physical genealogy. It is a Messianic title. When people referred to Jesus as the Son of David, they meant that He was the long-awaited Deliverer, the fulfillment of the Old Testament prophecies.
“For nothing will be impossible with God.” It is ironic that Zechariah, who asked for a sign, got one that deprived him of speech until what had been foretold him had come to its full completion (1:20), while Mary, who did not ask for a sign, was given one that bout gave her and her family joy and prompted her to go to the assistance of her aged kinswoman. If Mary wanted to know how she could bear a son while remaining a virgin, she need only to look to her kinswoman Elizabeth who, despite her age, was pregnant, Gabriel tells her. If God could create new life in old woman, He could surely do the same in a young virgin. “For nothing will be impossible with God” (v. 37). Again, Luke adopts OT language. When the Lord announced the impending birth of Isaac, Sarah laughed. The Lord responded by saying, “Is anything too wonderful for the Lord?” (Gn 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. As we walk with the Lord, however, we need to remember that for God, no situation is beyond redemption.
“May it be done to me according to your word.” Mary does not require confirmation but responds in Faith. She agrees to carry out the Word Gabriel has addressed to her. Her response again calls forth OT language — Abraham’s “Here I am” (Gn 22:1) — Isaiah’s “Here am I, send me” (Is 6:8) — Hannah’s “Think kindly of your maidservant” (1 Sm 1:18) — Samuel’s “Here I am” (1 Sm 3:4). Raymond Brown says “Mary’s response qualifies her as Jesus’ first disciple. Subsequent references to her are consistent with this pattern (Luke 1:45ff; 8:19-21; 11:27-28; Acts 1:14). Her humble acquiescence to the will of God commends itself to every believer: “’Behold, I am the handmaid of the Lord; let what you have said be done to me.’” Mary is thus presented as the perfect disciple. Those who find out what God wants of them and accept His message as Mary did are Jesus’ true followers. Those who only hear the Word but never put it into action are deceiving themselves. Christian Faith is a matter of continually making Jesus a part of our lives.
The significance of Mary’s yes: Jesus’ earthly existence begins with Mary’s “Yes” in today’s account of the Annunciation. Although we normally regard the birth of Jesus as the beginning of God’s presence among us, the Church teaches that His presence among us began with the conception of Jesus in Mary’s womb by the power of the Holy Spirit which took place at the moment that Mary agreed to be the mother of Jesus. If Mary had said “No,” instead of “Yes,” history might have been different – although we know that God’s plans would not have been frustrated. Mary’s “Yes,” changed her life and the whole world. Her obedience to God’s call changed her life and the lives of all of us. How many times have we said “No,” to God? How different would things be – for us and for others – if we had said “Yes,” to Him more often? “The Blessed Virgin Mary was the first human person who could say of Jesus, ‘This is my body, this is my blood.’ She was the first altar of the Incarnation’s mystery. Her body a fitting temple, she was the prime analogate for those who know and live the mysteries of transubstantiation. Was she not, then, the first priest, the first minister of the sacrament of the real presence?” (Fr. Kavanaugh S. J. ).
The frightening consequences of Mary’s “Yes”: Mary’s choice was no easy one. As a teenage girl, betrothed but not yet married to Joseph, she was being asked to become pregnant by a Heavenly Source. Betrothal was regarded as a full commitment to one’s future spouse, and for such a girl to lose her virginity was tantamount to adultery, a sin punishable by death.
