An Annunciation like no other: Exegetical Summary of Luke

An Annunciation like no other: Exegetical Summary of Luke 1.26-38 Tina Toburen 2.105 The Witness of the Gospels Dr. Vitalis Hoffman April 2, 2009 Page Limit Disclaimer: My footnotes threw off my page numbering, without them my actual text is only 8 pages (Part A: 2, Part B: 6)

A. Critical Analysis of the Text 1. The Language of the Text A. Text Criticism: Only one of the textual variants here may have significance. There is debate about the translation of the prepositional phrase in v. 38 and whether it should be translated as from God (gen.) or with God (dat.). It appears that Luke is trying to make a reference to Gen. 18.14, and scholars believe that this is a common Hebrew idiom found in Scripture that Luke is trying to use 1. The genitive translation is the most externally supported א) B (s D) L W) and would indicate that this conception is literally coming from God and from no other source. B. Vocabulary and Grammar: This passage displays that Luke was a well-educated person, and was well-versed in grammar and language. The passage contains few historical presents, and is characterized by aorist and future tense verbs. Sentence structure is complex, characterized by the use of participles and a unique vocabulary, some of which is noteworthy. Mary is described with two distinctive words in v. 27: ἐμνηστευμένην and παρθένον, both convey Mary s status within society. Luke s describing Mary as having εὗρες γὰρ χάριν connects her to an elite group of biblical figures, Noah (Gen. 6.8), Abraham (Gen. 18.3), and David (2 Sam. 15.25) are described as finding favor with God in the Bible. The Gabriel s words, καλέσεις τὸ ὄνομα in v.31 alludes to other annunciations of great figures in Scripture. Jesus is described with a number of distinctive terms in v. 32: μέγας (Lk. 1.15; 7.28), υἱὸς ὑψίστου (Ps. 81.6; Lk. 1.35; 6.35; 8.28), and θρόνον Δαυὶδ τοῦ πατρὸς αὐτοῦ (Is. 9.6f). Gabriel tells Mary that the Lord will ἐπισκιάσει her, the same verb used in Ex. 40.35 when God is at the Tabernacle, and at the Transfiguration (Mt. 17.5; Mk. 9.7; Lk. 9.34) indicating God s protection. Mary says she is a ἡ δούλη κυρίου, she is a bondwoman, who is not free to act as she wants, but must follow God s command. Luke makes use of the optative voice which is rare in the New Testament twice in this passage, εἴη (v. 29) and γένοιτo (v.38). According to Burton, v. 38 is the use of the optative to express Mary s wishing for this to happen. The use in v.29 is used by Luke to display Mary s thoughts about the Gabriel s declaration. 2 2. The Organization of the Text A. Boundaries and Flow of the Text: This text is a complete story on its own, flowing directly from the annunciation to Zechariah, and then into Mary s visit to Elizabeth. This text is distinguished by its use of dialogue between Gabriel and Mary, in contrast to the previous annunciation to Zechariah, and other similar forms. There are 1 Chang-Wook Jung, The Original Language of the Lukan Infancy Narrative, (London: T&T Clark International, 2004), 118. 2 Online NET Bible Notes, BibleWorks7. 1

minor breaks in the text from v. 30-33 and v. 35, when Gabriel is alluding to Hebrew Scripture prophecy, which points the reader to the importance of those sections. B. Literary Context: This passage is part of Luke s infancy narrative at the introduction to his gospel. Specifically, this passage is used in juxtaposition to the annunciation of John the Baptist, and is the beginning of Luke s set up of contrasting Jesus and John throughout his gospel. Luke clearly wants to use Jesus annunciation in comparison to the annunciation to Zechariah which the reader has just read, in order to draw out similarities and differences. This passage sets up Mary s visit to Elizabeth by Gabriel informing Mary that her kinswoman is pregnant. C. Use of Scripture: The Hebrew Scriptures are used heavily throughout this passage, but Luke is not overt in its use. He does not directly state that he is quoting scripture, but uses allusions and similar phrasing, sometimes using exact phrasing from Scripture. Luke uses Scripture due to his strong need to connect the birth of Jesus with Old Testament prophecy. He wants to make it clear that this child will be linked to David s covenant with God, and that he is the fulfillment of the Messianic prophecies, especially found in Isaiah (4.3; 7.14; 9.6). Luke uses Scripture in order to relate Jesus birth to the births of other important figures in the scripture (Gen. 16.11; Jud. 13.3; Is. 7.14), in order to show that the child to be born will be great in ways that those figures were great 3. Critical Tools A. Source Criticism: This passage is unique to Luke. This passage is similar to Matthew s annunciation story, as well as other annunciation stories in the Old Testament, but there is no reason to believe that any of these served as sources for Luke. B. Form Criticism: This passage adheres to the form of an annunciation story. This passage follows almost exactly a typical annunciation. However, this passage differs in that there is a lot of dialogue between Mary and Gabriel, which is not typical of an annunciation story, and Gabriel tells Mary how this will happen as opposed to making the annunciation and leaving. Also, Mary, unlike other recipients is submissive to the announcement in the end. This form allows the reader to see that like other children predicted in scripture, Jesus, too will be great, and that there is something unique about him which requires an annunciation. C. Redaction Criticism: Not knowing Luke s sources redaction criticism is difficult, but it is noteworthy that Luke adjusts the annunciation form to fit his desire to distinguish Jesus birth from those who have come before, especially by having Mary submit to the annunciation, and describing Jesus in distinctive terms. Luke s use of exact phrasing from scripture displays his need to connect this passage with the Hebrew Scriptures. Luke edits this passage so that the reader will automatically compare and contrast it with the previous passage, and how Jesus will be similar but different from John. D. Socio-Historical Criticism: It is important for this text that the annunciation is happening in a village, not regarded as very important in this society, and that the person being addressed, is a young virgin, thus not someone carrying a great deal of status in 1 st century society, yet she has found favor with God. By describing Mary as a slave of God at the end of the passage Luke wants to emphasize that she has no choice, but must submit to her master. 2

E. Narrative Criticism: This passage is told in the third person, by an omniscient narrator. Symbolism is used extensively, especially cultural symbols (virgin, barrenness), but the highlighted tools are that of repetition, contrast, and comparison. Luke is clear that he wants this passage compared and contrasted with the previous one. The reader is meant to sympathize with Mary, and to anticipate that despite the modest, even shameful circumstances of his birth, that Jesus will be great. B. Interpretive Summary The fulfillment of Old Testament prophecy is not a unique concept amongst the gospel writers. All of them in some form record how Jesus life fulfilled prophecies made to the Israelite people as recorded in the Scriptures. Luke shows the fulfillment through subtle comparisons to Matthew s gospel and characterizing statements prefaced with, so that what was recorded in the prophets was fulfilled. Luke weaves Old Testament fulfillment into his gospel by allusion and, in the case of his recording of Jesus annunciation, through the use of form familiar to the Scriptures. In many ways, Luke uses the traditional form of an annunciation story; however, he also wants to distinguish Jesus annunciation and birth from those that have gone before him, especially the annunciation of John the Baptist. By altering the annunciation form and using allusions to Scripture, Luke marks Jesus birth and thus his future earthly life as unique. Annunciation stories characterisitically begin with a description of the setting and the person who will receive the annunciation, typically one of the parents of the unborn child. Luke adheres to this format, but through his description, he already points the reader to the fact that something about this particular birth will be different. In his first annunciation account, Luke goes to great lengths to describe Zechariah s elite situation. John s annunciation came to a priest in the midst of a public worship service at the high 3

holy place of Israel s captial, whereas Jesus is announced in Galilee, a tiny village, not to be regarded as special or significant. 3 The overall impression of the child s humble circumstances is only intensified by Luke s description of Mary. Luke uses two unique words to describe Mary: she is ἐμνηστευμένην and παρθένον, an engaged virgin. In first-century Palestinian society, Mary would carry a very low status. Not only is she a woman, but she is not even married yet; she has no cultural capital through her husband. Mary is the last person the reader would expect to receive news from an angel, let alone an announcement of future greatness for her child. Mary s status as a virgin marks this annunciation as unique from all others with which the reader would be familiar. Whereas the announcement in the preceding passage that a barren woman would bear a child is not without precedent (Jdc. 13.3; Gen. 18.14; 1 Sm. 1.20), a virgin birth was never recounted in the Scriptures. Luke emphasizes this point. By juxtaposing these two annunciations and the way they come about, Luke seeks to point out that God will do unprecedented work in a chaste young woman, and something will be special about the child born to Mary, compared to Elizabeth s son. 4 If the reader is not clear of Luke s intention after the first few verses, Luke further distinguishes Mary once Gabriel begins to speak in verse 28. Gabriel greets Mary as the favored one, (κεχαριτωμένη), a word used in the Bible to describe only Mary, then goes on to tell her in verse 30 that she has, εὗρες γὰρ 3 Darrell L. Bock, Luke, v. 1: 1:1-9:50, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1994), 107. 4 Bock, Luke, 108. 4

χάριν. Mary has found favor with God, words spoken to only a few select people in biblical history: Noah (Gn. 6.8), Abraham (Gen. 18.3), Moses (Ex. 33.16), and David (2 Sm. 15.25). Such words are an expression of divine working[;] favor signifies God s gracious choice of someone through whom God does something special, and are not bestowed upon her because Mary has done something to deserve God s grace; it is freely given to her. Mary is blessed by God even though in society s eyes she would not deserve it. 5 The reader would be more likely to think that Zechariah, a priest of the temple, would be in God s favor, but Gabriel did not speak this way to him. Before the reader even reads the annunciation proper, they know that something special is happening in this interaction; by comparing her to other biblical figures, Luke signals that Mary is significant. When Gabriel begins to tell Mary what will occur, Luke s passage becomes riddled with Old Testament references. The annunciation is made in verses 30-33, and in those four verses are ten references to scripture, most from Old Testament prophecy. Luke uses the same technique when he announces the birth of John the Baptist; however, when one examines the passages referenced, it becomes clear that Luke wants to point out further that Jesus is unique amongst those whose births have been announced. Luke likens John the Baptist primarily to Elijah, or the one who will turn many of the sons of Israel to the Lord their God, (Lk. 1.15-17). John is clearly going to be a prophet, similar to those who have come before him. John is not a child born of or into unique circumstances. As described above, John is not the first child born to a barren woman, 5 Bock, Luke, 111. 5

nor is he the first child designated as a Nazarite before his birth (Jd. 13.5). John is to be a prophet like those of the Old Testament; this child would not be unfamiliar to those familiar with the Scriptures. Jesus, however, is a child without precedent in Scripture. Jesus is to be the one to whom John turns the sons of Israel, the Lord their God. Luke s annunciation of Jesus has a clear Christological agenda, which he achieves through the way the angel describes Mary s future child. The child s name is the first thing announced to Mary once she learns that she will conceive, and the wording used in Luke directly links Jesus to other famous figures in the Scriptures. Gabriel tells Mary that she will conceive and bear a son and give him a specific name (τέξῃ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν). These exact words are used in announcing the births of Ishmael, Samson, Isaac, and the one to be named Emmanuel (Gen. 16.11; 17.19; Jd. 13.3; Isa. 7.14). Luke s use of vocabulary here shows his desire to link Jesus with significant biblical figures, while also marking him unique, mainly in what he shall be called. Gabriel tells Mary that she will name her son, Jesus, or Yahweh saves, and then proceeds to tell her why this name is significant: the child will be the Son of God. 6 In verse 32, Luke uses a variety of unique terms to describe Jesus: he will be great (μέ γας ), the Son of the Most High (υἱὸς ὑψίστου), and he will be given the throne of his father David (θρόνον Δαυὶδ τοῦ πατρὸς αὐτοῦ). Each of these terms bears significance for the reader familiar with the Scriptures and causes the reader to see Jesus as one who is greater than John. 6 Charles H. Talbert, Reading Luke: A Literary and Theological Commentary on the Third Gospel, Revised Edition, (Macon, GA: Smith & Helwys Publishing, Inc.), 20. 6

Both John and Jesus are described as great, but John will be great before the Lord, and Jesus is simply great. Darrell Bock describes Luke s wording as using absolute μέγας, a distinction only given to two other figures in biblical history Moses (Ex. 11.3) and Mordecai (Esth. 10.3). 7 It could be questioned whether Luke uses these phrases intentionally, desiring to show how John s greatness requires qualification, while it is enough to state simply that Jesus will be great. Some scholars go so far as to say that the allusion here may be to Micah 5.4, where the Davidic figure is portrayed as great from the ends of the earth, and is used to imply Jesus divinity. 8 While these conclusions cannot be stated for certain, the possible reference is curious, since Luke goes on to cite plainly that Jesus as the future of David s kingdom. Gabriel then tells Mary that Jesus will be the Son of the Most High, or the Son of God, since Most High is another way to refer to God s supreme authority (Gen. 14.18-20, 22; Num. 24.16; Ps. 7.17), and will be given the throne of his father, David. 9 By using these two titles, Luke makes the significant claim that Jesus will be the fulfillment of two of the most poignant prophecies of the Old Testament, the Messianic prophecy and the Davidic covenant, (Isaiah 9.6-7a and 2 Samuel 7.12-13, respectively). Luke has already stated that Jesus will be of the house of David through Mary s marriage to Joseph (1.27), and to say that he will be given the throne of his father David would have been directly tied to Israel s messianic desires. These two titles are Luke s 7 Bock, Luke, 113. 8 Bock, Luke, 113; Craig A. Evans & James A. Sanders, Luke and Scripture: The Function of Sacred Tradition in Luke-Acts, (Minneapolis: Fortress Press, 1993), 173. 9 Ibid. 7

explanation of Jesus greatness; he defines it in terms of the scriptural promises of everlasting dominion given to the Son of God who is son of David. 10 Luke clearly wants to mark Jesus as the continuation of the Davidic throne, which Israel had been anticipating for years. The Jewish people believed that their Messiah would come from David s throne, and Luke is adamant that he is the one coming to reign over David s house thus, he is the Messiah. Luke clearly understands Jesus as the fulfillment of fundamental Jewish hopes for a ruler and redeemer, and through his allusions to Scripture in Gabriel s message, he proclaims that fact to his reader. 11 No other annunciation story throughout Scripture describes the child to be born in such terms. Some, like John the Baptist, may fulfill minor Old Testament prophecy, but Jesus in Luke s gospel is fulfilling the ultimate prophecy. To declare Mary s child as the continuation of David s line was to make serious claims. Luke s agenda in this passage is to show that Jesus is unique, that Jesus is the Davidic Messiah. He drives the point home with one last contrast between Jesus and John and Mary s response to the announcement. In verse 35, Gabriel states that Jesus will be born of the Holy Spirit. John is described as being simply filled with the Holy Spirit, (Lk. 1.15); while John will definitely be a spiritual man, Jesus is being born in a divine way, literally through the Holy Spirit. Mary responds that she is a bondwoman of the Lord, (ἡ δούλη κυρίου). Mary declares that this is not her will; she does not have a choice in the matter, but will 10 David L. Tiede, Luke, Augsburg Commentary on the New Testament, (Minneapolis: Augsburg Publishing House), 49-50. 11 Bock, Luke, 116. 8

allow it to happen according to God s wishes, a response unlike any made in an annunciation story. Most other annunciation stories are characterized by the listener s doubt, resulting in some form of judgment coming upon them until the birth. Sarah laughs at God and faces his judgment at Isaac s annunciation (Gen. 18.14) and in the passage before Zechariah is condemned to silence for his doubt in the message (Lk. 1.20). Luke ends Jesus annunciation story by again distinguishing Mary as a unique recipient of an annunciation; she is willing to submit to God s will without further question. Luke ends his passage as he began, with this unique addition to his annunciation story, already characterized by Old Testament prophecy, which declared Jesus as a child unlike any other to be announced by an angel. 9

Bibliography Bock, Darrell L. Luke, v. 1: 1:1-9:50, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1994). Bovon, Francois. Luke 1: A Commentary on the Gospel of Luke 1:1-9:50, Translated by: Christine M. Thomas., Ed., Helmut Koester. (Minneapolis: Fortress Press, 2002). Evans, Craig A., & Sanders, James A. Luke and Scripture: The Function of Sacred Tradition in Luke-Acts, (Minneapolis: Fortress Press, 1993). Fitzmyer, Joseph A. The Gospel According to Luke I-IX, The Anchor Bible, v. 28. (Garden City, NY: Doubleday & Co., Inc., 1981). Hur, Ju. A Dynamic Reading of the Holy Spirit in Luke-Acts. (Sheffield, England: Sheffield Academic Press, 2001). Jung, Chang-Wook. The Original Language of the Lukan Infancy Narrative. (London: T&T Clark International, 2004). Online NET Notes, BibleWorks7. Powell, Mark Allan. Fortress Introduction to the Gospels. (Minneapolis: Fortress Press, 1998). Strauss, Mark L. The Davidic-Messiah in Luke-Acts: The Promise and its Fulfillment in Lukan Christology. (Sheffield, England: Sheffield Academic Press, 1995). Talbert, Charles H. Reading Luke: A Literary and Theological Commentary on the Third Gospel, Revised Edition, (Macon, GA: Smith & Helwys Publishing, Inc.). Tiede, David L. Luke, Augsburg Commentary on the New Testament, (Minneapolis: Augsburg Publishing House). 10