MARY, MOTHER OF GOD

The shepherds went in haste to Bethlehem and found Mary and Joseph,and the infant lying in the manger.

Lk 2:16-21

Luke's exquisite nativity story is compounded of three ingredients—prophecy, history, and symbolism— which are so thoroughly intermingled that it is hardly possible to separate them. He does not claim in so many words that any prophecy was fulfilled; but, just as the prophecies of Mal. 3:1-4:6 and Is. 7:14 underlie the messages of Gabriel to Zechariah and Mary, so here many strands from Mic. 5:2-5 are woven into the fabric of the narrative. This prophecy tells how in t town of Bethlehem a mother in travail is to give birth to a prince of ancient lineage, who will be shepherd of the scattered flock of Israel, standing in the glory of the Lord and extending his authority to the ends of the earth, with a proclamation of peace.

The point in the story that especially captured Luke's fancy was not just that Jesus was born in Bethlehem according to the old prediction, but that this promise of God came true because of an enactment of the Roman government. God was working his purpose out not only through the hesitancy of Zechariah, the exuberance of Elizabeth, and the quiet faith of Mary. Caesar Augustus too, like Cyrus in earlier days (Is. 45:1), had become the unwitting coadjutor of a salvation which would one day encompass his whole empire. For the modern historian the account of the census presents difficulties. But there can be no question about its symbolic value for Luke.

Nor is this the only symbolism in the story. There was no room for the Savior in the common guest-room of the inn, just as later the Son of man had no place to lay his head, the King of the Jews no throne but a cross. His first worshippers, the shepherds, despised by the orthodox because their occupation made them neglectful of religious observance are the forerunners of the multitude of humble folk who were to throng him in his public ministry. The angelic chorus anticipates the jubilation which rings throughout the gospel and especially the joy in heaven which Jesus declared to ensue upon the rescue of the lost sheep. And the wonder with which the shepherds' story was greeted prepares us for the deeper and more abiding wonder to come.


The Mosaic Law provided three ceremonies to follow on the birth of a male child (Lv 12, Ex 13:12, Nm 18:6). The first was circumcision, which took place on the eighth day from birth and was usually the occasion for the giving of the child's name (Jesus is the Greek equivalent of the Hebrew Joshua which means `the Lord is salvation'). Then, in the case of the firstborn, there was the rite of redemption by the payment of a five-shekel offering; this could be done any time after the first month. Finally, after forty days, there was the purification of the mother, who up till then was regarded as unclean and therefore disqualified from any form of public worship. The purification involved the sacrifice of a lamb and a turtledove or young pigeon, but the poor were allowed to substitute a second dove or pigeon for the lamb. Joseph and Mary made the poor man's offering. Luke appears to have confused the second and third ceremonies.

Advisory

I will probably not be  able to put up the usual exegesis for the coming two Sundays (Christmas and Mary, Mother of God).

4th SUNDAY OF ADVENT (B)

Behold, you will conceive in your womb and bear a son,and you shall name him Jesus.

Lk 1:26-38

This story of the annunciation of the birth of Jesus, which is of the same kind as that of the birth of John the Baptist and which shows many similarities, takes place in far away Nazareth. The mission of Jesus is described at first as that of the traditional Messiah of Is 7:14; 9:6 and 2 Sam 7:14. 16 (vv.31-33), then as that of Son of God par excellence (v. 35; Rom 1:4). The virginal conception is a sign of this unique and mysterious sonship. Comparing the two annunciation stories we see how the superiority of Jesus to that of John is highlighted as well as that contrast between the faith of Mary and the unbelief of Zehariah.

v. 26. In the sixth month, the angel Gabriel was sent from God to a town of Galilee called Nazareth…

Nazareth is unknown in the OT. It is an insignificant small village (Jn 1:46). Luke calls it a city just as he calls the villages of Bethlehem (2:4), Capernaum (4:31) and Naim (7:11).

v. 27. To a virgin betrothed to a man named Joseph, of the house of David, and the virgin’s name was Mary.

The Greek word “parthenos” refers to a young girl (cf. Mt 25:1-13) and implies a virgin. The Mary is a virgin will be made explicit in the following text (v. 34), removing any ambiguity regarding her marriage.

Mary is said to be betrothed (engaged) to Joseph. In reality Mary is legally married to Joseph (see the use of the term in 2:5) but they do not yet live together (1:34). According to Jewish custom in fact a certain amount of time has to pass before the husband brings his wife to his home (Mt 25:1-13).

v. 28. And coming to her, he said, “Hail, favored one! The Lord is with you.”

Hail may be translated as “be joyful” or “be glad”. The imperative in this context is not a common greeting in the Greek world. It may be an echo of the proclamation of salvation made to the daughter of Sion (Zep 3:14; Zec 9:9). It expresses the joy of the good news (1:14).

Favored one: This expression is presented as a name given to Mary. In the Bible the word is not found except in Sir 18:17 and Eph 1:6. It is in relation to the word “grace” that in the OT it means first of all the favor of the king (1Sm 16:22; 2Sm 14:22,16:4; 1Kgs 11:19; Est 2:17, 5:8, 7:3, 8:5 etc.), then it means the love of the beloved (Sg 8:10; Esth 2:17 etc.) (cf. v. 30).

The Lord is with you: These words are often found in vocation stories (Ex 3:12; Jgs 6:12; Jer 1:18. 19, 15:20; cf. Gn 26:24, 28:15).

v. 29. But she was greatly troubled at what was said and pondered what sort of greeting this might be.

The word used to describe the reaction of Mary is stronger than that of Zechariah in 1:12 since the greeting of the angel enabled Mary to catch a glimpse of her singular calling.

Unlike Zechariah Luke does not say that fear came upon Mary as in 1:12; instead Luke presents her as pondering over the message of the angel (cf. 1:34 and 2:19). Mary seeks to penetrate the mystery of this unexpected revelation.

v. 31. Behold, you will conceive in your womb and bear a son, and you shall name him Jesus.

As in 1:13 the angel takes up again the birth prophecies of the OT. The nearest text is Is 7:14 (cf. Mt 1:23). The name “Jesus” is not explained here as in Mt 1:21 (God saves), but Jesus shall be called Savior in 2:11 (cf. 1:69. 71. 77; 2:30; 3:6).

v. 32. He will be great and will be called Son of the Most High, and the Lord God will give him the throne of David his father…

Unlike John (1:15), Jesus is undeniably great.

In contrast to 1:35 here the title of “Son (of God)” is the classic name of the king, son of David (2Sm 7:14; Ps 2:7; 89:27).

The name of “Most High”, used frequently for God in Hellenism and in the Greek OT, is used in the NT only by Luke (Lk 1:35. 76; 6:35; 8:28; Acts 7:48; 16:17) together with Mk 5:7 and Heb 7:1.

v. 33. And he will rule over the house of Jacob forever, and of his kingdom there will be no end.”

This nationalistic messianism will be superseded in 2:32.

v. 34. But Mary said to the angel, “How can this be, since I have no relations with a man?”

Mary asks a question like Zechariah in 1:18. But while the question of Zechariah showed his unbelief (v. 20), that of Mary is received by the angel as inspired by faith which seeks understanding (vv. 35-36; cf. v. 45). In this narrative the question served to introduce a more complete revelation of the mystery of Jesus (cf. 35).

I have no relations with a man?: Literally, I do not know man. It is used in the Bible to refer to marital relationship (Gn 4:1. 17. 25; 19:8; 24:16 etc.) Mary, who is married to Joseph, is a virgin (v. 27). The angel announces to her that she is to be a mother (v. 31). As in Jgs 13:5. 8, she understands this at once. Thus she objects that she has had no marital relations with Joseph, and her question introduce the revelation of the angel.

Some suppose that the meaning of Mary’s question is: I do not wish to know any man (that is, I do not wish to have a marital relation with any man). In this case, she expresses her desire to remain a virgin. But the present tense of the verb indicates a state and not a desire.

v. 35. And the angel said to her in reply, “The holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God.

One may notice the parallel and contrast with 1:17 where John is invested with the spirit and the power of Elijah. As in the OT to the Spirit is attributed the creative and life-giving action of God (Gn 1:2; Ps 104:30) as well as the investiture of the Messiah (Is 11:1-6).

“Overshadow”: In Ex 40:35; Nm 9:18. 22; 10:34 this expression refers to the effective presence of the Lord among his people (Lk 9:34). This Biblical language is very far from that of pagan stories of divine procreation which are full of eroticism.

“Holy”: This term which means belonging to God in an exclusive way is one of the most ancient expressions of the divinity of Jesus (Acts 3:14; 4:27. 30; cf. 4:34).

An alternative translation would be: “Therefore, the child to be born will be holy and shall be called Son of God”. For Luke as well as for the OT (2Sm 7:14) the title “Son of God” refers to the Messiah (cf. Lk 4:34 e 41; Acts 9:20 and 22); But Luke also uses it as an expression par excellence of the mysterious relationship which unites Jesus with God. In his gospel, he never puts it on the lips of men (as Mt does in 14:33; 16:16; 27:40. 43.54; and Mk in 15:39). Luke only uses it on the lips of the Father (3:22; 9:35), of an angel (in this case), of evil spirits (4:3. 9. 41; 8:28) and of Jesus (10:22; cf. 20:13). At the end of the message of Gabriel the title “Son of the Most High” is recalled (v. 32) and then superseded by “Son of God” which highlights the new fullness of the divine sonship of Jesus (cf. 22:70).

v. 37. For nothing will be impossible for God.

In Gn 18:14 this expression is used of the miraculous birth of Isaac.

v. 38. Mary said, “Behold, I am the handmaid of the Lord. May it be done to me according to your word.” Then the angel departed from her.

See Ru 3:9 and 1Sm 25:14.

More than an expression of humility, it is one of faith (v. 45) and of love since in the Bible to be a servant of God is a title of glory.

3rd SUNDAY OF ADVENT (B)

He said:“I am ‘the voice of one crying out in the desert. Make straight the way of the Lord.'”

Jn 1:6-8.19-29

v.6. A man named John was sent from God.

John's testimony helped others to believe, but his own belief and therefore his capacity to bear witness to others came by direct inspiration from God. This theme is also recognized in the Synoptics (e.g. Matt. 16'7: `Blessed are you, Simon Bar Jona ! For flesh and blood has not revealed this to you, but my Father who is in heaven.') and in Paul (e.g. 1 Cor. 123).

v. 7. He came for testimony, to testify to the light, so that all might believe through him.

The Greek word for testimony can be almost transliterated into the English word `martyr'. The evangelist recognizes many persons and acts as witnessing to Jesus Christ. By the time this Gospel was written some of the more tragic meanings of `martyr' were already being recognized.

v. 19. And this is the testimony of John. When the Jews from Jerusalem sent priests and Levites [to him] to ask him, “Who are you?”

The Synoptics report no such embassy, though it is highly probable that some report on all such reformers as, the Baptist would be sought by the authorities.

v. 20. He admitted and did not deny it, but admitted,o “I am not the Messiah.”

A typical piece of Johannine style, to give emphasis and weight to what follows, viz. a negative confession of the Christ.

v. 21. So they asked him, “What are you then? Are you Elijah?”* And he said, “I am not.” “Are you the Prophet?” He answered, “No.”

In current Jewish belief it was hoped that Messiah (Christ) would come. Many had apparently thought that John was he. Elijah was expected, on the basis of Malachi as the Messiah's herald. It was further expected that one of the prophets would return (cf. 1 Macc. 4:46; 14:41; 4 Ezra 2:18). It is clear from Mark 8:28 that the appearance of Jesus had caused many to identify him with Elijah, or one of the prophets: it is not therefore surprising, nor in any way impossible, that similar eschatological hopes were raised by the activity of John. But the important point here is the evangelist's removal of the whole Baptist-Christ relationship for interpretation from the realm of such apocalyptic hopes. What is taking place in Christ is not just a scene in a drama, but the coming of the eternal Son into the world of time and history.

v. 23. He said:“I am ‘the voice of one crying out in the desert, “Make straight the way of the Lord,”’ as Isaiah the prophet said.”

For all the impropriety of identifying the Baptist with a figure of apocalyptic Judaism, John now claims before his questioners a significance truly based in the one authority they recognize - the scripture. He is `a voice crying in the wilderness' - one who speaks from a situation in which the fulfillment of God's promise is still future, as Israel's situation in the days of (second) Isaiah long ago. His cry is `Make straight the way of the Lord'. His duty is to prepare for the coming of the Lord - the one God of the Old Testament religion who was shortly to be identified, to the bewilderment of the Jews, with Jesus of Nazareth.

v. 26. John answered them, “I baptize with water; but there is one among you whom you do not recognize….

`I baptize with water': This underlines the relatively insignificant, preparatory, provisional character of John's baptism - and that of Jewish ablutions and purificatory washings. Water cleanses, but temporarily. And in so far as baptism in the water of the Jordan is concerned, neither John nor the Pharisees were of the stature or possessed of the authority to declare any baptism so far practiced as the entry into the life of the new people or Israel of God. All that John and the authorities could do belonged to the stage preparatory to the beginning of the new Israel.

But there is one among you whom you do not recognize….: John, supernaturally enlightened for his mission (1:6 cf. Mark 1:7; Luke 1:15f.), knows that the Son-Messiah is among the Jews, though as yet unmanifested. When he is, then John's true non-significant significance will be evident.

v. 27. …the one who is coming after me, whose sandal strap I am not worthy to untie.

Whose sandal strap I am not worthy to untie.: This service was a performed by slaves, who had no status and no rights. John is saying that he has no status compared with the coming one, and no rights even to be a person with no rights in the New Israel of God.

v. 28. This happened in Bethany across the Jordan, where John was baptizing.

There is textual support for Bethabara, where, according to a local tradition, John baptized. This enables the reader to avoid confusion with the Bethany where Lazarus lived, and whither (according to the evangelist [10:40; 11:6f]) he from the place where John first baptized. But it is as easy to understand the evangelist's statements in 11:1ff as a careful attempt to differentiate for the reader between two places with the same name.