Bible Studies for Life
Director, Resource Center for Pastoral Excellence, Samford University
A Birth Like No Other
Luke 1:26–35
A family in my neighborhood waits until late January to remove their Christmas tree. This practice seems strange to me. For most of us, after the weeks-long anticipation of Christmas, once Dec. 25 comes and goes we abruptly shift our thoughts to other things. We get back to our routines. We don’t think any more about angels and shepherds; Mary, Joseph and the Baby; or the Bethlehem stable. Christmas is out of sight and out of mind — at least until the next, ever-sooner Christmas season selling frenzy.
We should keep the story of Jesus’ birth on our minds more than just at Christmas. His birth and the manner in which He was born are pivotal teachings of the Christian faith. The story of His birth helps us understand the full meaning of Emmanuel, God with us.
Jesus was born of a virgin. (26–31)
Mary was not the only childless woman visited by a divine messenger delivering wondrous and unexpected news. Zechariah and Elizabeth were of advanced age when the angel announced a son would be born to them. Their childless condition is reminiscent of Abraham and Sarah, significant figures in Hebrew history. John would resemble another key figure in Hebrew history, Elijah (Luke 1:5–17).
The child announced to Mary also would come as the result of even greater wondrous activity than John’s birth to an elderly mother. Though Zechariah and Elizabeth are identified as “righteous before God” (Luke 1:6) Luke provides no description of Mary to suggest she is anything other than an ordinary young peasant woman. Yet it is through her that God’s redeeming initiative was introduced to the world.
This is not the only example in Scripture of God’s creative, redeeming activity occurring in unexpected and surprising ways. We also should consider how God continues creative, redeeming activity in this day and time — through each of us — when we live in obedience to God. Though Jesus’ birth was unlike any other He was clearly born a flesh-and-blood human being. “The Word became flesh and dwelt among us” (John 1:14). This is why Christians declare with confidence, “Emmanuel, God is with us.”
Jesus was born to reign as Messiah and King forever. (32–33)
This Child, born of wondrous, divine initiative, would be called “the Son of the Most High” (v. 32). Luke’s Gospel uses “Most High” as a description of God. It is clear Luke intended there to be no doubt the Child born to Mary and Joseph was unlike any other. Luke identifies Jesus as being in the lineage of King David, perhaps the most significant personality in Hebrew history. Furthermore his narrative presents a clear and specific divine connection between Jesus and God. This Child would be of greater significance than Abraham, Elijah or David. Jesus would be the longed-for Messiah of the great prophetic writings; a Messiah whose reign would have no end.
Jesus was born of God. (34–35)
Luke the physician must surely have understood the mechanics of procreation. His description of the birth announcement emphasizes the divine initiative of creator God and the unique status of the Child to be born. We understand Luke’s interpretation of these events and his clear sense of God’s involvement.
But Mary’s response to the angel’s announcement should not surprise us. It was an honest question, asked with sincerity by a young woman who was likely thinking many fearful thoughts. “The power of the Most High will overshadow you” (v. 35) brings to mind the cloud of God’s presence in the stories of the Exodus (Ex. 40:34–38). Luke uses the same image in the account of Jesus’ transfiguration (Luke 9:34).
The assurance of God’s presence can calm the most anxious and uncertain of persons. With God nothing will be impossible — even redeeming broken humanity.
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