The Partner for the Arrival (Matthew 1:24)
Joseph married Mary as planned which meant that when Christ was born there was a husband and wife involved and thus both a father and mother. Christ was not born in shame to a single woman.
Joseph married the woman God told him to marry. “Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife [Mary]” (Matthew 1:24). Joseph had questions about Mary and was not going to marry her; but God through the angel told Joseph, “Fear not to take unto thee Mary thy wife” (Matthew 1:20). So Joseph did as God told him to do and married Mary. We would have better marriages if people married according to Divine instructions. Many marriages would not be made if men and women sought the will of God about marriage. And many would be more happily married, if they sought God’s will in marriage.
Joseph married a woman in whom Christ dwelt conspicuously. Christ dwelt within Mary literally when they were married. In fact, she was conspicuously pregnant with Christ when she married Joseph. This certainly gives a good guideline for marriage. Marry someone in whom Christ dwells conspicuously if you want a good marriage. If the Christian profession of your prospective mate is not obvious, do not marry them.
The Protection for the Arrival (Matthew 1:25)
“Knew her not till she had brought forth her firstborn son” (Matthew 1:25). “Knew” is a euphemism for sexual relations. Joseph abstained from sexual relations with Mary until after Christ was born. His abstinence helped the work of Christ to prosper in the fact that it helped to confirm the doctrine of the virgin birth. It protected the person of Christ from doubt about this important matter of the virgin birth and from shame. Some did indeed imply that He was born of fornication (John 8:41). But had Joseph not abstained from sexual relations, the shame and disgrace and doubt about Jesus’ birth would have been much worse. Joseph abstaining from legitimate pleasure to advance the cause of Christ is most commendable. Today we have a hard time getting folk to abstain from wicked pursuits to aid the cause of Christ, but Joseph abstained from a legitimate pursuit. It is a great example of sacrifice for the cause of Christ. What have you sacrificed lately for the advancement of the cause of Christ?
The Proclamation in the Arrival (Matthew 1:21, 25)
Joseph gave an excellent proclamation about the the purpose of the Christ-child being born.
The compliance for the proclamation. “He called his name JESUS” (Matthew 1:25). Joseph had been instructed by “the angel of the Lord” (Matthew 1:20) about the name for Mary’s baby. “Thou shalt call his name JESUS” (Matthew 1:21). Thus Joseph obeyed God; he complied with God’s command in giving the new babe the name, “JESUS.” Had he not obeyed, he would have had no proclamation about the purpose of Christ coming to earth. If you would proclaim Divine truth, you must obey the Divine precepts.
The comfort of the proclamation. “Thou shalt call his name JESUS; for he shall save his people from their sins” (Matthew 1:21). The meaning of the name “JESUS” carries an important evangelical message. The name “Jesus” means Savior. Thus the naming of Mary’s baby proclaimed the message that the new babe was to be the Savior of people from sin. This is the great evangelical message which God’s people are to proclaim around the world. No message has brought so much comfort to mankind as this message.
The condemnation in the proclamation. “He shall save his people from their sins” (Matthew 1:21). This name of “JESUS” condemns people, for it says they are sinful and need saving. This message is not palatable to many folk, but it is the main reason Christ came to earth the first time. “All have sinned” (Romans 3:23), but many do not think they have sinned and resent being called a sinner and in need of a Savior. But all men need Jesus.
Showing posts with label "Thru the Gospel"; Luke; Mary; "Virgin Birth". Show all posts
Showing posts with label "Thru the Gospel"; Luke; Mary; "Virgin Birth". Show all posts
Wednesday, January 05, 2011
The Arrival of Christ - Matthew 1:18-25
The second main part of Matthew 1 concerns the actual coming of Christ to earth.
The Pregnancy for the Arrival (Matthew 1:18)
“Now the birth of Jesus Christ was on this wise; When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost” (Matthew 1:18). The arrival of Christ on earth came through the pregnancy of the virgin Mary. The cause of this pregnancy is plainly stated as being the Holy Spirit. Mary did not conceive Christ by the usual means. There was not a human man involved. It was a Divine miracle.
The Problem About the Arrival (Matthew 1:18–21)
The coming of Christ in His conception in Mary created a problem for Joseph the man who married Mary, the mother of Christ. The fact that one of the first things we learn in Matthew about the coming of Christ to earth is that it caused a problem tells us that whenever Christ comes on the scene there will be problems. When Christ comes to dwell in you, there will be problems with relationships, with the home, and with society. But those who receive Jesus Christ and submit to God’s Word about Christ will find a solution to the problem and will learn that the blessing of Christ will come in spite of problems. Joseph found this to be true.
The commitment in the problem. “Now the birth of Jesus Christ was on this wise. When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost” (Matthew 1:18). The problem began when Mary’s pregnancy with Christ was discovered during the time she was espoused to Joseph. Joseph did not know about the Divine involvement in the pregnancy; so when he heard the news of her pregnancy, he drew the only conclusion he could draw, namely, that Mary had been unfaithful to him. This pregnancy created a big problem by the fact that Mary was espoused to Joseph. Had Joseph not been espoused to Mary, her pregnancy would not have caused him nearly as much problem as it did in being espoused to Mary. Being espoused to Mary made breaking up with Mary something far more serious than had he just been “dating” her. The espousal was like our engagement except it was a much stronger commitment. It often was a written agreement with an endowment from the husband-to-be for the parents of the bride-to-be. The espousal period could last as long as a year. During this time the man and woman involved generally did not see each other. The custom of not seeing each other accounts for Mary going to dwell with Elizabeth, her cousin and the soon-to-be mother of John the Baptist, for three months during the time Mary was pregnant with Christ (Luke 1:39–56) and just before John the Baptist was born. Because of the strong commitment in an espousal, to break up after being espoused was as serious as getting divorced. So Joseph had a serious problem on his hands.
The consternation in the problem. “When … Mary was espoused to Joseph … she was found with child of the Holy Ghost” (Matthew 1:18). The consternation for Joseph about Mary’s pregnancy involved both the puzzle and pain about Mary’s condition. First, the puzzle. The condition of pregnancy would be a puzzle in that he thought Mary was impeccable (she was), but what kind of a girl was she to have such loose morals (he thought) that during their espousal time she gets pregnant from another man. Joseph would be shocked at learning of Mary’s pregnancy. In his ignorance of the cause of her condition, he could only see great moral betrayal by Mary—indeed a great puzzle. Second, the pain. The pain was, of course, in learning that the girl he loved and planned to marry appeared to be treacherous and immoral.
The character for the problem. “Joseph … being a just man” (Matthew 1:19). Though Joseph was a godly, upright man; yet he suffered much trial from this situation of Mary. The godly are not exempt from puzzling and painful trials, rather “Many are the afflictions of the righteous” (Psalm 34:19).
The convictions in the problem. “Was minded to put her away” (Matthew 1:19). Joseph, in spite of his love for Mary, would deal faithfully and firmly with sin. In spite of his love for Mary, his convictions made immoral conduct intolerable. He would not marry a girl who had bad morals. So he thought to end the espousal and not marry her. He would not sacrifice purity and principle for pleasure but would give up Mary in favor of righteousness. Joseph had some good moral convictions and would conduct himself accordingly in spite of his sorrow.
The compassion in the problem. “Not willing to make her a public example, was minded to put her away privately.” (Matthew 1:19). Joseph was a man of both grace and truth (John 1:14). He was truth in that he would put her away (end the espousal and marriage agreement); but he was a man of grace in that he would do it privately, not publicly. He was not anxious to spread such terrible news.
The control in the problem. “While he thought on these things” (Matthew 1:20). Joseph did not act hastily until he was sure he was doing right—another good character trait in Joseph.
The comfort for the problem. “Behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife; for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son” (Matthew 1:20, 21). Joseph was given heavenly enlightenment about Mary’s condition. It had to be a great comfort to Joseph to hear the wonderful news regarding why Mary was pregnant, though he would not understand the matter about the conception and the Holy Spirit. We do not have to understand everything about the Bible to benefit from it.
The command in the problem. “She shall bring forth a son, and thou shalt call his name JESUS; for he shall save his people from his sins” (Matthew 1:21). The command is what to name the child—we will see more about this later.
The Prophecy About the Arrival (Matthew 1:22, 23)
The Gospel of Matthew emphasizes the fulfillment of prophecy more than any of the other Gospels. Since Matthew, more than the other three, was written especially with the Jews in mind, this emphasis on prophecy was most fitting; for the Jews had the Holy Scriptures and prophecy was very important to them. Matthew would have the Jews realize that Jesus Christ was indeed a fulfillment of their Scriptures. His genealogy, His birth and His life—were all predicted in the Old Testament.
The sureness of the prophecy. “All this was done, that it might be fulfilled which was spoken of the Lord by the prophet” (Matthew 1:22). The sureness of the fulfillment of prophecy underscores the invincible character of the Word of God. Many prophecies, like this one about Christ, seemed at the time of its utterance unlikely to be fulfilled because of the circumstances. But if God’s Word says it will happen, it will happen.
The source of the prophecy. “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us” (Matthew 1:23). This prophecy about the Incarnate Word, Jesus Christ, comes from Isaiah 7:14.
The sanctity in the prophecy. “A virgin shall be with child, and shall bring forth a son” (Matthew 1:23). The sanctity of this conception and birth of Christ by Mary is that she conceived as a virgin. The virgin birth says Christ did not have a biological human father. The virgin birth is not something hinted at in Scripture but something that is dogmatically and repeatedly taught in Scripture. The virgin birth is not only prophesied in Scripture (as noted in our Matthew text), but it is also emphasized—especially in this first chapter of Matthew. It is emphasized in “before they came together, she was found "with child of the Holy Ghost” (Matthew 1:18); in “that which is conceived in her is of the Holy Ghost” (Matthew 1:20), in “knew her not till she had brought forth her firstborn son” (Matthew 1:25), and in “her firstborn son [not ‘their’ firstborn]” (Matthew 1:25). To deny the virgin birth is to deny what the Scriptures say.
The supernatural in the prophecy. “They shall call his name Emmanuel, which being interpreted is, God with us” (Matthew 1:23). The Deity of Christ is also in this prophecy. Christ was not just human but He was also supernatural—that is, He was very God as well as human. The Deity of Christ also says Jesus Christ is eternal and thus existed before His conception in Mary and His birth in Bethlehem. Apostates despise this doctrine, but they cannot say the Bible does not teach it, for the Deity of Christ, like the virgin birth, is taught plainly and repeatedly in the Scripture.
The Pregnancy for the Arrival (Matthew 1:18)
“Now the birth of Jesus Christ was on this wise; When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost” (Matthew 1:18). The arrival of Christ on earth came through the pregnancy of the virgin Mary. The cause of this pregnancy is plainly stated as being the Holy Spirit. Mary did not conceive Christ by the usual means. There was not a human man involved. It was a Divine miracle.
The Problem About the Arrival (Matthew 1:18–21)
The coming of Christ in His conception in Mary created a problem for Joseph the man who married Mary, the mother of Christ. The fact that one of the first things we learn in Matthew about the coming of Christ to earth is that it caused a problem tells us that whenever Christ comes on the scene there will be problems. When Christ comes to dwell in you, there will be problems with relationships, with the home, and with society. But those who receive Jesus Christ and submit to God’s Word about Christ will find a solution to the problem and will learn that the blessing of Christ will come in spite of problems. Joseph found this to be true.
The commitment in the problem. “Now the birth of Jesus Christ was on this wise. When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost” (Matthew 1:18). The problem began when Mary’s pregnancy with Christ was discovered during the time she was espoused to Joseph. Joseph did not know about the Divine involvement in the pregnancy; so when he heard the news of her pregnancy, he drew the only conclusion he could draw, namely, that Mary had been unfaithful to him. This pregnancy created a big problem by the fact that Mary was espoused to Joseph. Had Joseph not been espoused to Mary, her pregnancy would not have caused him nearly as much problem as it did in being espoused to Mary. Being espoused to Mary made breaking up with Mary something far more serious than had he just been “dating” her. The espousal was like our engagement except it was a much stronger commitment. It often was a written agreement with an endowment from the husband-to-be for the parents of the bride-to-be. The espousal period could last as long as a year. During this time the man and woman involved generally did not see each other. The custom of not seeing each other accounts for Mary going to dwell with Elizabeth, her cousin and the soon-to-be mother of John the Baptist, for three months during the time Mary was pregnant with Christ (Luke 1:39–56) and just before John the Baptist was born. Because of the strong commitment in an espousal, to break up after being espoused was as serious as getting divorced. So Joseph had a serious problem on his hands.
The consternation in the problem. “When … Mary was espoused to Joseph … she was found with child of the Holy Ghost” (Matthew 1:18). The consternation for Joseph about Mary’s pregnancy involved both the puzzle and pain about Mary’s condition. First, the puzzle. The condition of pregnancy would be a puzzle in that he thought Mary was impeccable (she was), but what kind of a girl was she to have such loose morals (he thought) that during their espousal time she gets pregnant from another man. Joseph would be shocked at learning of Mary’s pregnancy. In his ignorance of the cause of her condition, he could only see great moral betrayal by Mary—indeed a great puzzle. Second, the pain. The pain was, of course, in learning that the girl he loved and planned to marry appeared to be treacherous and immoral.
The character for the problem. “Joseph … being a just man” (Matthew 1:19). Though Joseph was a godly, upright man; yet he suffered much trial from this situation of Mary. The godly are not exempt from puzzling and painful trials, rather “Many are the afflictions of the righteous” (Psalm 34:19).
The convictions in the problem. “Was minded to put her away” (Matthew 1:19). Joseph, in spite of his love for Mary, would deal faithfully and firmly with sin. In spite of his love for Mary, his convictions made immoral conduct intolerable. He would not marry a girl who had bad morals. So he thought to end the espousal and not marry her. He would not sacrifice purity and principle for pleasure but would give up Mary in favor of righteousness. Joseph had some good moral convictions and would conduct himself accordingly in spite of his sorrow.
The compassion in the problem. “Not willing to make her a public example, was minded to put her away privately.” (Matthew 1:19). Joseph was a man of both grace and truth (John 1:14). He was truth in that he would put her away (end the espousal and marriage agreement); but he was a man of grace in that he would do it privately, not publicly. He was not anxious to spread such terrible news.
The control in the problem. “While he thought on these things” (Matthew 1:20). Joseph did not act hastily until he was sure he was doing right—another good character trait in Joseph.
The comfort for the problem. “Behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife; for that which is conceived in her is of the Holy Ghost. And she shall bring forth a son” (Matthew 1:20, 21). Joseph was given heavenly enlightenment about Mary’s condition. It had to be a great comfort to Joseph to hear the wonderful news regarding why Mary was pregnant, though he would not understand the matter about the conception and the Holy Spirit. We do not have to understand everything about the Bible to benefit from it.
The command in the problem. “She shall bring forth a son, and thou shalt call his name JESUS; for he shall save his people from his sins” (Matthew 1:21). The command is what to name the child—we will see more about this later.
The Prophecy About the Arrival (Matthew 1:22, 23)
The Gospel of Matthew emphasizes the fulfillment of prophecy more than any of the other Gospels. Since Matthew, more than the other three, was written especially with the Jews in mind, this emphasis on prophecy was most fitting; for the Jews had the Holy Scriptures and prophecy was very important to them. Matthew would have the Jews realize that Jesus Christ was indeed a fulfillment of their Scriptures. His genealogy, His birth and His life—were all predicted in the Old Testament.
The sureness of the prophecy. “All this was done, that it might be fulfilled which was spoken of the Lord by the prophet” (Matthew 1:22). The sureness of the fulfillment of prophecy underscores the invincible character of the Word of God. Many prophecies, like this one about Christ, seemed at the time of its utterance unlikely to be fulfilled because of the circumstances. But if God’s Word says it will happen, it will happen.
The source of the prophecy. “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us” (Matthew 1:23). This prophecy about the Incarnate Word, Jesus Christ, comes from Isaiah 7:14.
The sanctity in the prophecy. “A virgin shall be with child, and shall bring forth a son” (Matthew 1:23). The sanctity of this conception and birth of Christ by Mary is that she conceived as a virgin. The virgin birth says Christ did not have a biological human father. The virgin birth is not something hinted at in Scripture but something that is dogmatically and repeatedly taught in Scripture. The virgin birth is not only prophesied in Scripture (as noted in our Matthew text), but it is also emphasized—especially in this first chapter of Matthew. It is emphasized in “before they came together, she was found "with child of the Holy Ghost” (Matthew 1:18); in “that which is conceived in her is of the Holy Ghost” (Matthew 1:20), in “knew her not till she had brought forth her firstborn son” (Matthew 1:25), and in “her firstborn son [not ‘their’ firstborn]” (Matthew 1:25). To deny the virgin birth is to deny what the Scriptures say.
The supernatural in the prophecy. “They shall call his name Emmanuel, which being interpreted is, God with us” (Matthew 1:23). The Deity of Christ is also in this prophecy. Christ was not just human but He was also supernatural—that is, He was very God as well as human. The Deity of Christ also says Jesus Christ is eternal and thus existed before His conception in Mary and His birth in Bethlehem. Apostates despise this doctrine, but they cannot say the Bible does not teach it, for the Deity of Christ, like the virgin birth, is taught plainly and repeatedly in the Scripture.
Monday, January 03, 2011
The Anthem of Zacharias - Luke 1:67–79
When Zacharias had his tongue unloosed so he could speak again, he “praised God” (Luke 1:64). The anthem of Zacharias is part of the wonderful praise which now came from the mouth of Zacharias, a mouth that earlier had spoken forth unbelief and had been silenced by God until the birth of John the Baptist. This anthem is called the “Benedictus” which comes from the first line of the anthem, namely, “Blessed be the Lord God of Israel” (Luke 1:68).We note three main themes in this anthem.
1. The Salvation Theme (Luke 1:68–74)
The first theme in the anthem of Zacharias concerns salvation. It not only speaks of personal salvation but even more it speaks of the national salvation of Israel.
The perceiving for salvation. “He hath visited and redeemed his people” (Luke 1:68). The word translated “visited” is the word from which we get the word episcopal or overseer. It speaks of God visiting His people and seeing a problem and acting to correct the problem.
The power for salvation. “Hath raised up an horn of salvation” (Luke 1:69). The horn is the great weapon of an animal and its use in Scripture represents power. Salvation requires power (Romans 1:16).
The prophecy about salvation. “As he spake by the mouth of his holy prophets, which have been since the world began” (Luke 1:70). The message of salvation has been coming to mankind ever since men prophesied. God has given men ample instruction about how to be saved.
The protection in salvation. “That we should be saved from our enemies, and from the hand of all that hate us” (Luke 1:71). This especially speaks of Israel as a nation. Israel has many enemies, but God will deliver Israel from them. Salvation for the individual is also seen here. The enemies of the individual include sin, self, and Satan.
The passion for salvation. “To perform the mercy promised to our fathers” (Luke 1:72). Salvation is always associated with mercy and grace. None merit Divine salvation; it is all of grace.
The promise of salvation. “To perform the mercy promised to our fathers, and to remember his holy covenant; the oath which he sware to our father Abraham” (Luke 1:72,73). The promise of salvation for both Israel and the individual is a promise God will not break. However, you will not experience the promise if you do not receive the Savior. God did not promise to save everyone, but He promised to save those who receive Christ. Israel will not be saved until they accept Christ as their Messiah. No individual will be saved until they receive Christ as Savior.
2. The Service Theme (Luke 1:74,75)
Salvation brings service. Following the salvation theme, the anthem of Zacharias speaks of service.
The plea for service. “That he would grant unto us, that we … might serve him” (Luke 1:74). This plea does not sound like the typical church member who is inventing excuses to get out of any kind of serving responsibility.
The prerequisite to service. “That we being delivered” (Luke 1:74). Service follows salvation. It does not come before salvation. Salvation should motivate one to serve. Those who do not want to serve justify others questioning their salvation.
The pleasure of service. “Serve him without fear” (Luke 1:74). Serving God is joyous service. Serving sin is ruinous.
The purity for service. “In holiness and righteousness before him” (Luke 1:75). “Holy” service is the only kind that is “acceptable” (Romans 12:1) to the Lord. “Before him” says God determines the standards of holiness. Our churches could use much help in this area, for many serving in church are far from holy. The qualifications for church office in many churches do not stress holiness.
The permanency of service. “All the days of our life” (Luke 1:75). This speaks of a far greater commitment than most are willing to give. Short-term missionary service unfortunately describes too much so-called Christian service today.
3. The Servant Theme (Luke 1:76–79)
The last part of the anthem of Zacharias is about John the Baptist. It speaks of his calling and work and why he was brought into this world.
The position of the servant. “Thou, child, shalt be called the prophet of the Highest” (Luke 1:76). John the Baptist was a prophet and a prophet of God. The world did not call John by such high titles, but what heaven calls a man and what the world calls a man are often two very different things.
The place of the servant. “Thou shalt go before the face of the Lord to prepare his ways” (Luke 1:76). John was a herald of Jesus Christ. A herald goes before the dignitary and prepares the people and the path for the coming of the dignitary.
The proclaiming of the servant. “To give knowledge of salvation … by the remission of sins. Through the tender mercy of our God; whereby the dayspring from on high hath visited us.” (Luke 1:77,78). John had a very important message of salvation to proclaim to the people. First, the message of salvation. “To give knowledge of salvation unto his people.” John was to make the people aware of how to be saved. No message is more important or valuable or needed. Second, the method of salvation. “Remission of their sins.” Salvation does not come via church membership, baptism, or good works but through the forgiveness and cleansing of a person’s sins. If you do not deal with the sin problem, you will not proclaim any salvation. Third, the mercy in salvation. “Through the tender mercy of our God.” There is no salvation apart from the mercy and grace of God. No one merits salvation. It is all of mercy and grace. Fourth, the Messiah in salvation. “Dayspring from on high hath visited us.” “Dayspring” pictures the coming of dawn which breaks the hold of darkness upon the earth. This speaks of the salvation of Israel as a nation. “The advent of Messiah as a sunrise was a favorite one with the prophets” (Bickersteth). It also speaks of Christ as the light of the world (John 8:12) in soul salvation.
The perception from the servant. “To give light to them that sit in darkness and in the shadow of death” (Luke 1:79). John’s ministry will turn the lights on so men can perceive Divine truth. Sin has left men in darkness. Men need to be shown the light, and John’s ministry will do just that.
The peace from the servant. “To guide our feet into the way of peace” (Luke 1:79). Christ brings the greatest peace known to mankind. John’s ministry will guide people into this great peace by directing them to Jesus Christ. Of course people must follow John’s teaching or they will not know peace. Multitudes came to hear John preach, but many did not accept his message so they did not experience the great peace that comes via Jesus Christ.
1. The Salvation Theme (Luke 1:68–74)
The first theme in the anthem of Zacharias concerns salvation. It not only speaks of personal salvation but even more it speaks of the national salvation of Israel.
The perceiving for salvation. “He hath visited and redeemed his people” (Luke 1:68). The word translated “visited” is the word from which we get the word episcopal or overseer. It speaks of God visiting His people and seeing a problem and acting to correct the problem.
The power for salvation. “Hath raised up an horn of salvation” (Luke 1:69). The horn is the great weapon of an animal and its use in Scripture represents power. Salvation requires power (Romans 1:16).
The prophecy about salvation. “As he spake by the mouth of his holy prophets, which have been since the world began” (Luke 1:70). The message of salvation has been coming to mankind ever since men prophesied. God has given men ample instruction about how to be saved.
The protection in salvation. “That we should be saved from our enemies, and from the hand of all that hate us” (Luke 1:71). This especially speaks of Israel as a nation. Israel has many enemies, but God will deliver Israel from them. Salvation for the individual is also seen here. The enemies of the individual include sin, self, and Satan.
The passion for salvation. “To perform the mercy promised to our fathers” (Luke 1:72). Salvation is always associated with mercy and grace. None merit Divine salvation; it is all of grace.
The promise of salvation. “To perform the mercy promised to our fathers, and to remember his holy covenant; the oath which he sware to our father Abraham” (Luke 1:72,73). The promise of salvation for both Israel and the individual is a promise God will not break. However, you will not experience the promise if you do not receive the Savior. God did not promise to save everyone, but He promised to save those who receive Christ. Israel will not be saved until they accept Christ as their Messiah. No individual will be saved until they receive Christ as Savior.
2. The Service Theme (Luke 1:74,75)
Salvation brings service. Following the salvation theme, the anthem of Zacharias speaks of service.
The plea for service. “That he would grant unto us, that we … might serve him” (Luke 1:74). This plea does not sound like the typical church member who is inventing excuses to get out of any kind of serving responsibility.
The prerequisite to service. “That we being delivered” (Luke 1:74). Service follows salvation. It does not come before salvation. Salvation should motivate one to serve. Those who do not want to serve justify others questioning their salvation.
The pleasure of service. “Serve him without fear” (Luke 1:74). Serving God is joyous service. Serving sin is ruinous.
The purity for service. “In holiness and righteousness before him” (Luke 1:75). “Holy” service is the only kind that is “acceptable” (Romans 12:1) to the Lord. “Before him” says God determines the standards of holiness. Our churches could use much help in this area, for many serving in church are far from holy. The qualifications for church office in many churches do not stress holiness.
The permanency of service. “All the days of our life” (Luke 1:75). This speaks of a far greater commitment than most are willing to give. Short-term missionary service unfortunately describes too much so-called Christian service today.
3. The Servant Theme (Luke 1:76–79)
The last part of the anthem of Zacharias is about John the Baptist. It speaks of his calling and work and why he was brought into this world.
The position of the servant. “Thou, child, shalt be called the prophet of the Highest” (Luke 1:76). John the Baptist was a prophet and a prophet of God. The world did not call John by such high titles, but what heaven calls a man and what the world calls a man are often two very different things.
The place of the servant. “Thou shalt go before the face of the Lord to prepare his ways” (Luke 1:76). John was a herald of Jesus Christ. A herald goes before the dignitary and prepares the people and the path for the coming of the dignitary.
The proclaiming of the servant. “To give knowledge of salvation … by the remission of sins. Through the tender mercy of our God; whereby the dayspring from on high hath visited us.” (Luke 1:77,78). John had a very important message of salvation to proclaim to the people. First, the message of salvation. “To give knowledge of salvation unto his people.” John was to make the people aware of how to be saved. No message is more important or valuable or needed. Second, the method of salvation. “Remission of their sins.” Salvation does not come via church membership, baptism, or good works but through the forgiveness and cleansing of a person’s sins. If you do not deal with the sin problem, you will not proclaim any salvation. Third, the mercy in salvation. “Through the tender mercy of our God.” There is no salvation apart from the mercy and grace of God. No one merits salvation. It is all of mercy and grace. Fourth, the Messiah in salvation. “Dayspring from on high hath visited us.” “Dayspring” pictures the coming of dawn which breaks the hold of darkness upon the earth. This speaks of the salvation of Israel as a nation. “The advent of Messiah as a sunrise was a favorite one with the prophets” (Bickersteth). It also speaks of Christ as the light of the world (John 8:12) in soul salvation.
The perception from the servant. “To give light to them that sit in darkness and in the shadow of death” (Luke 1:79). John’s ministry will turn the lights on so men can perceive Divine truth. Sin has left men in darkness. Men need to be shown the light, and John’s ministry will do just that.
The peace from the servant. “To guide our feet into the way of peace” (Luke 1:79). Christ brings the greatest peace known to mankind. John’s ministry will guide people into this great peace by directing them to Jesus Christ. Of course people must follow John’s teaching or they will not know peace. Multitudes came to hear John preach, but many did not accept his message so they did not experience the great peace that comes via Jesus Christ.
The Birth of John the Baptist - Luke 1:57-80
The Delivery in the Arrival (Luke 1:57)
It would be a very exciting time as the birth of John approached. The day of birth was the climax of the excitement.
The patience for the delivery. “Now Elisabeth’s full time came that she should be delivered” (Luke 1:57). To Elisabeth and perhaps even more to Zacharias because of the judgment upon his hearing and speech, the waiting for John to be born was probably the longest nine months of their lives. God had promised, but the promise was not fulfilled until the “full time” has passed. “Ye have need of patience, that, after ye have done the will of God, ye might receive the promise” (Hebrews 10:36)
The punctuality in the delivery. “Now Elisabeth’s full time came that she should be delivered; and she brought forth a son” (Luke 1:57). God had promised and He was not late in fulfilling His promise. It may have required patience to wait for the fulfillment of the promise, but there was no frustration from the failure to fulfill the promise. God is punctual.
The power for the delivery. “She brought forth a son” (Luke 1:57). Not only did God work miraculously for Elisabeth to conceive but He had to give her strength to give birth. At her advanced age that strength would normally not be present, but God had promised, and God enabled.
The Delight in the Arrival (Luke 1:58)
As with the birth of most children, there was considerable rejoicing in the birth of John the Baptist.
The cause of the rejoicing. “Heard how the Lord had showed great mercy upon her; and they rejoiced with her” (Luke 1:58). There was extra cause for rejoicing in this birth because a miracle from God had produced the birth. Elisabeth had been barren for many years, but now the barren bears a child. This brought joy upon joy.
The crowd in the rejoicing. “Her neighbors and her cousins … rejoiced with her” (Luke 1:58). The word translated “cousins” simply means kinfolk or relatives, as we noted earlier. Cousins may have been present, but there were more than cousins involved here. Doubtless among the neighbors and relatives were those who had heaped reproach upon Elisabeth for her barrenness. So the birth of John the Baptist was a special blessing to Elisabeth in that it stopped the painful reproach she had been experiencing for many years.
The Dispute After the Arrival (Luke 1:59–63)
In spite of the great rejoicing at the birth of John the Baptist, there arose a great dispute about the new baby.
The commemoration in the dispute. “It came to pass, that on the eighth day they came to circumcise the child” (Luke 1:59). A Jewish boy was circumcised the eighth day after his birth. It was a special day when friends and relatives would assemble for the occasion, and the child would be named then.
The cause of the dispute. “They called him Zacharias, after the name of his father … his mother answered and said, Not so; but he shall be called John … There is none of thy kindred that is called by this name” (Luke 1:59–61). The cause of the dispute at the time of circumcising John was the name for the baby. First, the consenses name. “They called him Zacharias” (Luke 1:59). Tradition named the first son after his father. So the consenses of those present thought that would be his name. Second, the corrected name. “Not so; but he shall be called John” (Luke 1:60). Elisabeth spoke up quickly and said that Zacharias was the wrong name; the right name was John. Third, the contested name. “They said unto her, There is none of thy kindred that is called by this name” (Luke 1:61). The contesting argument was right about none of his kindred being named John, but the people were wrong in that God decided the name, not the people or consensus or tradition.
The conclusion of the dispute. “They made signs to his father, how he would have him called. And he asked for a writing table [tablet], and wrote … His name is John. And the marvelled all” Luke 1:62,63). Zacharias stopped the dispute. First, the appeal for the conclusion. “They made signs to his father, how he would have him called” (Luke 1:62). Zacharias’ unbelief left him unable to speak or hear so the people made signs to him about John’s name. Second, the agreement for the conclusion. “His name is John” (Luke 1:63). When Zacharias wrote that the babe’s name was John, that agreed with the mother and ended the dispute. Third, the amazement after the dispute. “They marvelled all” (Luke 1:63). The people were amazed at the name and that both Zacharias and Elisabeth agreed on the name in spite of Zacharias being unable to hear or to speak.
The communication after the dispute. “His mouth was opened immediately, and his tongue loosed, and he spake, and praised God” (Luke 1:64). When Zacharias said what the name of the babe would be, the judgment for unbelief (deafness and dumbness) ended. First, the confirmation in the communication “His tongue loosed, and he spake” (Luke 1:64). The angel Gabriel had promised that Zacharias would have this curse upon him until John was born (Luke 1:20). Zacharias’ speaking confirmed the fulfillment of that heavenly prediction. Second, the character of the communication “He spake, and praised God” (Luke 1:64). How noble that when Zacharias could again speak he honored God with his tongue. Detailed expression of that honor and praise will be seen shortly in Zacharias’ anthem. Third, the consternation of the communication. “Fear came on all that dwelt round about them” (Luke 1:65). Those who heard about the experience were affected in a great way. The fear here speaks of respect and reverence for God. The people realized that God was working mightily. They were in awe and reverence of what was occurring. Fourth, the cognizance of the communication. “All these sayings were noised abroad throughout all the hill country” (Luke 1:65). Those who were at the circumcising/naming occasion told their neighbors all that had transpired so all were cognizant of the events. Fifth, the contemplation of the communication “They that heard them laid them up in their hearts” (Luke 1:66). The mighty working of God is the kind of information and news we need to put in our hearts and ponder rather than the trash that too often is put in our hearts and pondered. Sixth, the conclusion in the communication. “What manner of child shall this be!” (Luke 1:66). It was obvious from what the people had heard and from what they were observing in the child that John the Baptist was not the typical child. Rather they rightly saw in him something special. They had enough spiritual discernment to see God at work. Today, few ever see God working in anything.
The Development After the Arrival (Luke 1:66,80)
The report of the arrival of John is accompanied by a few concise sentences about the development of the child.
The aid in the development. “The hand of the Lord was with him” (Luke 1:66). One will not do much for God if the hand of the Lord is not upon one. The work which John the Baptist had to do required great help from God. But when God calls, God enables. Many do not perceive the need of the hand of the Lord upon them for service. They think by manipulation and clever schemes they can accomplish much for God. Scripture, however, says, “Without me ye can do nothing” (John 15:5). To serve God adequately we must have Divine help.
The areas of the development. “The child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel” (Luke 1:80). Three important areas of development are covered in this text. First, the physical development. “The child grew.” John developed well physically. His diet helped in this area. He did not drink strong drink (Luke 1:15). Alcohol always hurts one physically. Second, his spiritual development. “Waxed strong in spirit.” John’s spiritual growth kept pace with his physical growth. Today, however, we emphasize the physical over the spiritual and produce physical giants and spiritual pygmies. Third, his vocational development. “Was in the deserts till the day of his showing unto Israel.” Like Moses of old, John was trained in the desert for his task, and he was trained in spartan circumstances. John was no weakling.
It would be a very exciting time as the birth of John approached. The day of birth was the climax of the excitement.
The patience for the delivery. “Now Elisabeth’s full time came that she should be delivered” (Luke 1:57). To Elisabeth and perhaps even more to Zacharias because of the judgment upon his hearing and speech, the waiting for John to be born was probably the longest nine months of their lives. God had promised, but the promise was not fulfilled until the “full time” has passed. “Ye have need of patience, that, after ye have done the will of God, ye might receive the promise” (Hebrews 10:36)
The punctuality in the delivery. “Now Elisabeth’s full time came that she should be delivered; and she brought forth a son” (Luke 1:57). God had promised and He was not late in fulfilling His promise. It may have required patience to wait for the fulfillment of the promise, but there was no frustration from the failure to fulfill the promise. God is punctual.
The power for the delivery. “She brought forth a son” (Luke 1:57). Not only did God work miraculously for Elisabeth to conceive but He had to give her strength to give birth. At her advanced age that strength would normally not be present, but God had promised, and God enabled.
The Delight in the Arrival (Luke 1:58)
As with the birth of most children, there was considerable rejoicing in the birth of John the Baptist.
The cause of the rejoicing. “Heard how the Lord had showed great mercy upon her; and they rejoiced with her” (Luke 1:58). There was extra cause for rejoicing in this birth because a miracle from God had produced the birth. Elisabeth had been barren for many years, but now the barren bears a child. This brought joy upon joy.
The crowd in the rejoicing. “Her neighbors and her cousins … rejoiced with her” (Luke 1:58). The word translated “cousins” simply means kinfolk or relatives, as we noted earlier. Cousins may have been present, but there were more than cousins involved here. Doubtless among the neighbors and relatives were those who had heaped reproach upon Elisabeth for her barrenness. So the birth of John the Baptist was a special blessing to Elisabeth in that it stopped the painful reproach she had been experiencing for many years.
The Dispute After the Arrival (Luke 1:59–63)
In spite of the great rejoicing at the birth of John the Baptist, there arose a great dispute about the new baby.
The commemoration in the dispute. “It came to pass, that on the eighth day they came to circumcise the child” (Luke 1:59). A Jewish boy was circumcised the eighth day after his birth. It was a special day when friends and relatives would assemble for the occasion, and the child would be named then.
The cause of the dispute. “They called him Zacharias, after the name of his father … his mother answered and said, Not so; but he shall be called John … There is none of thy kindred that is called by this name” (Luke 1:59–61). The cause of the dispute at the time of circumcising John was the name for the baby. First, the consenses name. “They called him Zacharias” (Luke 1:59). Tradition named the first son after his father. So the consenses of those present thought that would be his name. Second, the corrected name. “Not so; but he shall be called John” (Luke 1:60). Elisabeth spoke up quickly and said that Zacharias was the wrong name; the right name was John. Third, the contested name. “They said unto her, There is none of thy kindred that is called by this name” (Luke 1:61). The contesting argument was right about none of his kindred being named John, but the people were wrong in that God decided the name, not the people or consensus or tradition.
The conclusion of the dispute. “They made signs to his father, how he would have him called. And he asked for a writing table [tablet], and wrote … His name is John. And the marvelled all” Luke 1:62,63). Zacharias stopped the dispute. First, the appeal for the conclusion. “They made signs to his father, how he would have him called” (Luke 1:62). Zacharias’ unbelief left him unable to speak or hear so the people made signs to him about John’s name. Second, the agreement for the conclusion. “His name is John” (Luke 1:63). When Zacharias wrote that the babe’s name was John, that agreed with the mother and ended the dispute. Third, the amazement after the dispute. “They marvelled all” (Luke 1:63). The people were amazed at the name and that both Zacharias and Elisabeth agreed on the name in spite of Zacharias being unable to hear or to speak.
The communication after the dispute. “His mouth was opened immediately, and his tongue loosed, and he spake, and praised God” (Luke 1:64). When Zacharias said what the name of the babe would be, the judgment for unbelief (deafness and dumbness) ended. First, the confirmation in the communication “His tongue loosed, and he spake” (Luke 1:64). The angel Gabriel had promised that Zacharias would have this curse upon him until John was born (Luke 1:20). Zacharias’ speaking confirmed the fulfillment of that heavenly prediction. Second, the character of the communication “He spake, and praised God” (Luke 1:64). How noble that when Zacharias could again speak he honored God with his tongue. Detailed expression of that honor and praise will be seen shortly in Zacharias’ anthem. Third, the consternation of the communication. “Fear came on all that dwelt round about them” (Luke 1:65). Those who heard about the experience were affected in a great way. The fear here speaks of respect and reverence for God. The people realized that God was working mightily. They were in awe and reverence of what was occurring. Fourth, the cognizance of the communication. “All these sayings were noised abroad throughout all the hill country” (Luke 1:65). Those who were at the circumcising/naming occasion told their neighbors all that had transpired so all were cognizant of the events. Fifth, the contemplation of the communication “They that heard them laid them up in their hearts” (Luke 1:66). The mighty working of God is the kind of information and news we need to put in our hearts and ponder rather than the trash that too often is put in our hearts and pondered. Sixth, the conclusion in the communication. “What manner of child shall this be!” (Luke 1:66). It was obvious from what the people had heard and from what they were observing in the child that John the Baptist was not the typical child. Rather they rightly saw in him something special. They had enough spiritual discernment to see God at work. Today, few ever see God working in anything.
The Development After the Arrival (Luke 1:66,80)
The report of the arrival of John is accompanied by a few concise sentences about the development of the child.
The aid in the development. “The hand of the Lord was with him” (Luke 1:66). One will not do much for God if the hand of the Lord is not upon one. The work which John the Baptist had to do required great help from God. But when God calls, God enables. Many do not perceive the need of the hand of the Lord upon them for service. They think by manipulation and clever schemes they can accomplish much for God. Scripture, however, says, “Without me ye can do nothing” (John 15:5). To serve God adequately we must have Divine help.
The areas of the development. “The child grew, and waxed strong in spirit, and was in the deserts till the day of his showing unto Israel” (Luke 1:80). Three important areas of development are covered in this text. First, the physical development. “The child grew.” John developed well physically. His diet helped in this area. He did not drink strong drink (Luke 1:15). Alcohol always hurts one physically. Second, his spiritual development. “Waxed strong in spirit.” John’s spiritual growth kept pace with his physical growth. Today, however, we emphasize the physical over the spiritual and produce physical giants and spiritual pygmies. Third, his vocational development. “Was in the deserts till the day of his showing unto Israel.” Like Moses of old, John was trained in the desert for his task, and he was trained in spartan circumstances. John was no weakling.
Saturday, January 01, 2011
Blogging Thru the Gospels - Gabriel & Mary (Part 1) - Luke 1:26-33
One of the most distinguishing features of this city was its wickedness. This fact is emphasized by Nathanael who, when told by Philip about “Jesus of Nazareth” (John 1:45), said in scorn of Nazareth producing any worthy person, “Can there any good come thing out of Nazareth?” (John 1:46). The fact that Mary was a “virgin” (Luke 1:27) says you can still live a holy life even though you live in a wicked society. Great saints have lived godly amidst great sin.
Here we are introduced to the human mother of Jesus Christ. So much error, thanks to the church of Rome, is attached to her. But the study of Scripture will reveal the truth about her. Being a virgin in Nazareth was especially a mark of character. So few women today have high character morally. Further, in verse 27 we see her commitment. She was espoused to a man whose name was Joseph. This was espousal commitment in that culture was so strong that to separate after it was in place involved an actual divorce. And therefore we have called her spouse in this point.
We also see the clan to which she belonged. She was of the house of David. It is interesting that both Joseph and Mary couldn't trace their line back today but I've seen in the genealogies of Christ that are giving them both and Luke and Matthew.
We also see what for lack of a better word we could call her appellation. Her name was Mary. His name is a derivative of the Hebrew name Miriam. Of course that was the name of Moses' sister. It was in fact a very common name in Israel, in fact it appears from other Scriptures that this particular Mary had a sister who was also named Mary. Just as an interesting little side note, the various Marys mentioned in the Scripture are all godly women.
Moving on to verse 28 Gabriel enters and gives Mary a greeting that is very instructive. He says to her first, Hail! This word is used as a greeting and means literally "Joy to you".
He calls her "highly favored". The term implies both the common idea of grace and the action of God in bestowing that favor. It certainly is a wonderful "shorthand" manner of referring to the tremendous favor bestowed upon Mary by God in using her as the vessel for which He would bring Israel's Messiah. It also demonstrates for us to the nature of how God selects those whom He favors. Mary was not favored because of her deservedness. She was favored because, and only because God chose her. Such is God's grace in all of its manifestations.
We should note, however, that Mary was not simply "favored". She was "highly favored". Mary was not simply a believer, favored in that God had redeemed her. God was about to do a work in her that He had not, and would not do in any other. He was about to bring forth His only begotten Son by means of Mary.
This is further demonstrated by the phrase "the Lord is with thee". What a tremendous gain this is for Mary! What a tremendous gain this is for any believer! You and I have the same gain, as we are indwelt by God's Holy Spirit. The Lord is with us as well!
As would anyone be, verse 29 tells us that Mary "was troubled by his saying". The meaning of the word here and involves alarm and even agitation. Mary was very stressed by this greeting from the angel Gabriel. Further she was perplexed by what Gabriel had said to her. Verse 29 goes on and says "...she cast in her mind what manner of greetings this should be". Now, we need to be very careful to remember that this is very different than Zachariah's response to the same kind of greeting by the same angel, Gabriel. On the surface, both of their responses seem to be very similar. They both seem to question what the angel says to them.
But when we look deeper, we see the critical difference of faith. Where Zachariah responded with unbelief Mary responds with faith. Her faith maybe a faith that is mystified, but it is faith nevertheless. She may not understand how God will do what He is saying He will do, but she believes He will do it nevertheless. Zechariah, on the other hand, does not believe that God would do what Gabriel was reporting that He would do.
In verse 30 thru 33 we get to the specifics of the announcement that Gabriel makes to Mary. The first thing that he tells her is that she need not fear. One can certainly understand why he would leave off with such a reassurance. It is perfectly understandable that Mary would be thoroughly frightened at this point. By the way, Gabriel had given the same command to Zacharias when he had appeared to him. Of course Mary has nothing to fear from this appearance of the angel as he's not appearing in judgment as most would reasonably think from the appearance of such a spectacular heavenly being.
He then repeats some of the greeting that he made telling Mary that she has found favor with God. He goes on in verse 31 to tell her that she would conceive a child in her womb. It is interesting that he does not leave in general, (as most so-called psychics do) but rather is very specific. He tells her she will conceive a Son. The gender of the child is plainly specified. I always been irritated by noon or gender Bibles. They're a farce, God is specific and very detailed and what He reveals.
Gabriel goes on in revealing specifics here in verse 31. Mary's was told the name of the child just as Joseph was told the name of the child is Matthew 1:21. The reason for this name is in the Name's meaning. It means "Jehovah is Savior". It is not too melodramatic then to underscore that Jesus is the Savior of mankind. The name Jesus is the English rendition of the Greek word Jesu and Hebrew Yeshua.
Gabriel goes on and tells Mary at least three specific things about what her child will do. First in verse 32 he tells her that he shall be great. The crucifixion in the eyes of men was not exactly the idea of greatness, but then God evaluates greatness far differently than man.
Secondly he tells her that he shall be called "the Son of the highest". This, of course, announces his Deity. Scripture plainly teachers that Christ was God.
And then thirdly Gabriel says "he shall reign over the house of Jacob for ever and of his kingdom there shall be no end". This speaks of the Messianic office that the Old Testament promised to the Messiah of God, the coming King. This was a very issue at the crucifixion. Remember that Pilate asked Christ if he was the king of the Jews? (Matthew 27:11).
Here we are introduced to the human mother of Jesus Christ. So much error, thanks to the church of Rome, is attached to her. But the study of Scripture will reveal the truth about her. Being a virgin in Nazareth was especially a mark of character. So few women today have high character morally. Further, in verse 27 we see her commitment. She was espoused to a man whose name was Joseph. This was espousal commitment in that culture was so strong that to separate after it was in place involved an actual divorce. And therefore we have called her spouse in this point.
We also see the clan to which she belonged. She was of the house of David. It is interesting that both Joseph and Mary couldn't trace their line back today but I've seen in the genealogies of Christ that are giving them both and Luke and Matthew.
We also see what for lack of a better word we could call her appellation. Her name was Mary. His name is a derivative of the Hebrew name Miriam. Of course that was the name of Moses' sister. It was in fact a very common name in Israel, in fact it appears from other Scriptures that this particular Mary had a sister who was also named Mary. Just as an interesting little side note, the various Marys mentioned in the Scripture are all godly women.
Moving on to verse 28 Gabriel enters and gives Mary a greeting that is very instructive. He says to her first, Hail! This word is used as a greeting and means literally "Joy to you".
He calls her "highly favored". The term implies both the common idea of grace and the action of God in bestowing that favor. It certainly is a wonderful "shorthand" manner of referring to the tremendous favor bestowed upon Mary by God in using her as the vessel for which He would bring Israel's Messiah. It also demonstrates for us to the nature of how God selects those whom He favors. Mary was not favored because of her deservedness. She was favored because, and only because God chose her. Such is God's grace in all of its manifestations.
We should note, however, that Mary was not simply "favored". She was "highly favored". Mary was not simply a believer, favored in that God had redeemed her. God was about to do a work in her that He had not, and would not do in any other. He was about to bring forth His only begotten Son by means of Mary.
This is further demonstrated by the phrase "the Lord is with thee". What a tremendous gain this is for Mary! What a tremendous gain this is for any believer! You and I have the same gain, as we are indwelt by God's Holy Spirit. The Lord is with us as well!
As would anyone be, verse 29 tells us that Mary "was troubled by his saying". The meaning of the word here and involves alarm and even agitation. Mary was very stressed by this greeting from the angel Gabriel. Further she was perplexed by what Gabriel had said to her. Verse 29 goes on and says "...she cast in her mind what manner of greetings this should be". Now, we need to be very careful to remember that this is very different than Zachariah's response to the same kind of greeting by the same angel, Gabriel. On the surface, both of their responses seem to be very similar. They both seem to question what the angel says to them.
But when we look deeper, we see the critical difference of faith. Where Zachariah responded with unbelief Mary responds with faith. Her faith maybe a faith that is mystified, but it is faith nevertheless. She may not understand how God will do what He is saying He will do, but she believes He will do it nevertheless. Zechariah, on the other hand, does not believe that God would do what Gabriel was reporting that He would do.
In verse 30 thru 33 we get to the specifics of the announcement that Gabriel makes to Mary. The first thing that he tells her is that she need not fear. One can certainly understand why he would leave off with such a reassurance. It is perfectly understandable that Mary would be thoroughly frightened at this point. By the way, Gabriel had given the same command to Zacharias when he had appeared to him. Of course Mary has nothing to fear from this appearance of the angel as he's not appearing in judgment as most would reasonably think from the appearance of such a spectacular heavenly being.
He then repeats some of the greeting that he made telling Mary that she has found favor with God. He goes on in verse 31 to tell her that she would conceive a child in her womb. It is interesting that he does not leave in general, (as most so-called psychics do) but rather is very specific. He tells her she will conceive a Son. The gender of the child is plainly specified. I always been irritated by noon or gender Bibles. They're a farce, God is specific and very detailed and what He reveals.
Gabriel goes on in revealing specifics here in verse 31. Mary's was told the name of the child just as Joseph was told the name of the child is Matthew 1:21. The reason for this name is in the Name's meaning. It means "Jehovah is Savior". It is not too melodramatic then to underscore that Jesus is the Savior of mankind. The name Jesus is the English rendition of the Greek word Jesu and Hebrew Yeshua.
Gabriel goes on and tells Mary at least three specific things about what her child will do. First in verse 32 he tells her that he shall be great. The crucifixion in the eyes of men was not exactly the idea of greatness, but then God evaluates greatness far differently than man.
Secondly he tells her that he shall be called "the Son of the highest". This, of course, announces his Deity. Scripture plainly teachers that Christ was God.
And then thirdly Gabriel says "he shall reign over the house of Jacob for ever and of his kingdom there shall be no end". This speaks of the Messianic office that the Old Testament promised to the Messiah of God, the coming King. This was a very issue at the crucifixion. Remember that Pilate asked Christ if he was the king of the Jews? (Matthew 27:11).
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