Luke 1:38 - Printer Friendly

ESV: And Mary said, "Behold, I am the servant of the Lord; let it be to me according to your word." And the angel departed from her.

NIV: "I am the Lord’s servant," Mary answered. "May your word to me be fulfilled." Then the angel left her.

NASB: And Mary said, 'Behold, the Lord’s bond-servant; may it be done to me according to your word.' And the angel departed from her.

CSB: "I am the Lord’s servant," said Mary. "May it be done to me according to your word." Then the angel left her.

NLT: Mary responded, 'I am the Lord’s servant. May everything you have said about me come true.' And then the angel left her.

KJV: And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

NKJV: Then Mary said, “Behold the maidservant of the Lord! Let it be to me according to your word.” And the angel departed from her.

When the angel, Gabriel, first spoke to Mary (Luke 1:27), he referred to her using a specific Greek phrasing. He called her "highly favored" using a passive Greek verb. In clear terms, he said Mary was the recipient of God's favor and grace. Inaccurate translations sometimes render the angel's description as "full of grace," implying something active: that Mary was a source or conduit of God's grace. That has led to and supported many false beliefs about Jesus' earthly mother. In truth, Mary's primary role in Jesus' arrival on earth (Luke 1:31–33) is passive. She is not being called on to perform miracles, declare judgment, preach to crowds, defy kings, or write inspired words.

At the same time, it's important to realize Mary's role is not easy. In that era, a woman who became pregnant while unmarried would have suffered enormous social stigma. Even her betrothed, Joseph, instinctively planned to end their relationship when he first heard she was expecting (Matthew 1:19). Further news from God changed his mind (Matthew 1:20). Being told she would conceive before being married would have been no small point. Decades later, when Jesus is an adult, Scripture records enemies making snide remarks about His birth (John 8:19, 41). It stands to reason Mary endured similar insults throughout her life, from doubters and critics. After Jesus' birth, she will hear a faint hint of the pain she will experience when Jesus dies (Luke 2:34–35; John 19:25–27).

Mary certainly knew what the early years of her task would imply. She would expect judgmental, unkind reactions from most people. She may not have been sure how Joseph would respond. Being charged with raising the very Son of God implied incredible pressure. And yet, her reaction is obedient, accepting faith.

Beyond terrifying people at first sight (Luke 1:13, 29; 2:10; Matthew 28:4; Acts 10:3–4; Numbers 22:31; Judges 6:22–23), angels also seem prone to dramatic exits when their tasks are complete (Acts 12:10; Judges 6:21). In this case, Gabriel's exit leaves Mary eager to visit Elisabeth (Luke 1:36) so they can mutually rejoice over their happy news (Luke 1:39–40).

Luke 1:26–38 relates how a virgin learned she would miraculously bear the Son of God. The angel Gabriel comes to Mary, who is engaged to a man named Joseph. Gabriel tells Mary that she will bear a son, to be named Jesus. He will be the Promised One long awaited by the people of Israel. Since Mary has never been intimate with a man, God will miraculously conceive the child. Gabriel is the same angel who predicted the birth of John the Baptist (Luke 1:13), and he informs Mary about this happy occurrence for her relative, Elizabeth. Mary responds in submissive faith. A parallel account is found in Matthew 1:18–25.

The angel Gabriel predicts two miraculous births. The first is a son born to Zechariah and Elizabeth: an older, childless priest and his wife. Because Zechariah initially doubts this message, he is temporarily made unable to speak. Their child will be known as John the Baptist, a powerful herald of the Messiah. The Promised One whom John will proclaim is the second birth predicted by Gabriel. He tells an engaged virgin, Mary, that God will miraculously conceive His Son in her. The two women meet and rejoice over their blessings. John's arrival sets the stage for Luke's familiar account of the birth of Jesus Christ.

Luke was a travelling companion of the apostle Paul (Acts 16:10); his book of Acts is a direct "sequel" to the gospel of Luke (Acts 1:1–3). Those two books make up more than a quarter of the New Testament. Luke begins by explaining how his orderly approach is meant to inspire confidence in Christian faith. His work is based on eyewitness interviews and other evidence. The first chapter details the miraculous conceptions of John the Baptist and Jesus Christ. Chapter 2 continues with Jesus' birth.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.