Luke 1:35
Verse
Context
Gabriel Foretells Jesus’ Birth
34“How can this be,” Mary asked the angel, “since I am a virgin?” 35The angel replied, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the Holy One to be born will be called the Son of God.36Look, even Elizabeth your relative has conceived a son in her old age, and she who was called barren is in her sixth month.
Sermons
T. Austin-Sparks
A.W. Tozer
Stephen Hamilton
Don Courville
Zac Poonen
David AdamsSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The Holy Ghost shall come upon thee - This conception shall take place suddenly, and the Holy Spirit himself shall be the grand operator. The power, δυναμις, the miracle-working power, of the Most High shall overshadow thee, to accomplish this purpose, and to protect thee from danger. As there is a plain allusion to the Spirit of God brooding over the face of the waters, to render them prolific, Gen 1:2, I am the more firmly established in the opinion advanced on Mat 1:20, that the rudiments of the human nature of Christ was a real creation in the womb of the virgin, by the energy of the Spirit of God. Therefore also that holy thing (or person) - shall be called the Son of God - We may plainly perceive here, that the angel does not give the appellation of Son of God to the Divine nature of Christ; but to that holy person or thing, το ἁγιον, which was to be born of the virgin, by the energy of the Holy Spirit. The Divine nature could not be born of the virgin; the human nature was born of her. The Divine nature had no beginning; it was God manifested in the flesh, Ti1 3:16; it was that Word which being in the beginning (from eternity) with God, Joh 1:2, was afterwards made flesh, (became manifest in human nature), and tabernacled among us, Joh 1:14. Of this Divine nature the angel does not particularly speak here, but of the tabernacle or shrine which God was now preparing for it, viz. the holy thing that was to be born of the virgin. Two natures must ever be distinguished in Christ: the human nature, in reference to which he is the Son of God and inferior to him, Mar 13:32; Joh 5:19; Joh 14:28, and the Divine nature which was from eternity, and equal to God, Joh 1:1; Joh 10:30; Rom 9:5; Col 1:16-18. It is true, that to Jesus the Christ, as he appeared among men, every characteristic of the Divine nature is sometimes attributed, without appearing to make any distinction between the Divine and human natures; but is there any part of the Scriptures in which it is plainly said that the Divine nature of Jesus was the Son of God? Here, I trust, I may be permitted to say, with all due respect for those who differ from me, that the doctrine of the eternal Sonship of Christ is, in my opinion, anti-scriptural, and highly dangerous. This doctrine I reject for the following reasons: - 1st. I have not been able to find any express declaration in the Scriptures concerning it. 2dly. If Christ be the Son of God as to his Divine nature, then he cannot be eternal; for son implies a father; and father implies, in reference to son, precedency in time, if not in nature too. Father and son imply the idea of generation; and generation implies a time in which it was effected, and time also antecedent to such generation. 3dly. If Christ be the Son of God, as to his Divine nature, then the Father is of necessity prior, consequently superior to him. 4thly. Again, if this Divine nature were begotten of the Father, then it must be in time; i.e. there was a period in which it did not exist, and a period when it began to exist. This destroys the eternity of our blessed Lord, and robs him at once of his Godhead. 5thly. To say that he was begotten from all eternity, is, in my opinion, absurd; and the phrase eternal Son is a positive self-contradiction. Eternity is that which has had no beginning, nor stands in any reference to Time. Son supposes time, generation, and father; and time also antecedent to such generation. Therefore the conjunction of these two terms, Son and eternity is absolutely impossible, as they imply essentially different and opposite ideas. The enemies of Christ's Divinity have, in all ages, availed themselves of this incautious method of treating this subject, and on this ground, have ever had the advantage of the defenders of the Godhead of Christ. This doctrine of the eternal Sonship destroys the deity of Christ; now, if his deity be taken away, the whole Gospel scheme of redemption is ruined. On this ground, the atonement of Christ cannot have been of infinite merit, and consequently could not purchase pardon for the offenses of mankind, nor give any right to, or possession of, an eternal glory. The very use of this phrase is both absurd and dangerous; therefore let all those who value Jesus and their salvation abide by the Scriptures. This doctrine of the eternal Sonship, as it has been lately explained in many a pamphlet, and many a paper in magazines, I must and do consider as an awful heresy, and mere sheer Arianism; which, in many cases, has terminated in Socinianism, and that in Deism. From such heterodoxies, and their abetters, may God save his Church! Amen!
Jamieson-Fausset-Brown Bible Commentary
Holy Ghost--(See on Mat 1:18). power of the highest--the immediate energy of the Godhead conveyed by the Holy Ghost. overshadow--a word suggesting how gentle, while yet efficacious, would be this Power [BENGEL]; and its mysterious secrecy, withdrawn, as if by a cloud, from human scrutiny [CALVIN]. that holy thing born of thee--that holy Offspring of thine. therefore . . . Son of God--That Christ is the Son of God in His divine and eternal nature is clear from all the New Testament; yet here we see that Sonship efflorescing into human and palpable manifestation by His being born, through "the power of the Highest," an Infant of days. We must neither think of a double Sonship, as some do, harshly and without all ground, nor deny what is here plainly expressed, the connection between His human birth and His proper personal Sonship.
John Gill Bible Commentary
And the angel answered and said unto her,.... The angel gave her an account of the manner in which what he had said should be effected, as well as observed some things for the strengthening of her faith, The Holy Ghost shall come upon thee. The words, "upon thee", are left out in the Syriac and Persic versions; but are retained in others, and in all copies: the formation of Christ's human nature, though common to all the three persons, yet is particularly, and most properly ascribed to the Spirit; not to the first person, the Father, lest it should be thought that he is only the Father of him, as man; nor to the second person, the Son, since it is to him that the human nature is personally united; but to the third person, the Spirit, who is the sanctifier; and who separated, and sanctified it, the first moment of its conception, and preserved it from the taint of original sin. His coming upon the virgin must be understood in consistence with his omnipresence, and immensity; and cannot design any local motion, but an effectual operation in forming the human nature of her flesh and substance; and not in the ordinary manner in which he is concerned in the formation of all men, Job 33:4 but in an extraordinary way, not to be conceived of, and explained. The phrase most plainly answers to , in frequent use with the Jews (x), as expressive of coition, And the power of the Highest shall overshadow thee. By "the power of the Highest" is not meant the Lord Jesus Christ, who is sometimes called the power of God; but rather the Holy Ghost, as before, who is styled the finger of God, and power from on high, Luk 11:20 unless it should be thought that the perfection of divine power common to all the three persons is intended: and so points out the means by which the wondrous thing should be performed, even by the power of God; and which should not only be employed in forming the human nature of Christ, but in protecting the virgin from any suspicion and charge of sin, and defending her innocence and virtue, by moving upon Joseph to take her to wife. In the word, "overshadow", some think there is an allusion to the Spirit of God moving upon the face of the waters, in Gen 1:2 when, he brooded upon them, as the word may be rendered; and which is the sense of it, according to the Jewish writers (y) as a hen, or any other bird broods on its eggs to exclude its young: and others have thought the allusion may be to , (z), "the nuptial covering": which was a veil, or canopy, like a tent, supported on four staves, under which the bridegroom and bride were betrothed; or, as Dr. Lightfoot thinks, it is a modest phrase alluding to the conjugal embraces, signified by a man's spreading the skirt of his garment over the woman, which Ruth desired of Boaz, Rut 3:9 though the Jewish writers say (a), that phrase is expressive of the act of marriage, or taking to wife. The phrase of being "overshadowed", or "covered with the spirit of prophecy", as the virgin also was, is used by the Targumist, on Ch1 2:55. therefore also that holy thing which shall be born of thee shall be called the Son of God. The human nature of Christ is here called a "thing"; for it was not a person; it never subsisted of itself, but was taken at once into union with the person of the Son of God, otherwise there would be two persons in Christ, whereas he is God, and man, in one person; and it is said to be "holy", being free from that original pollution and sin, in which all that descend from Adam, by ordinary generation, are conceived, and brought forth; and is, moreover, said to be born of a virgin, "of thee", or "out of thee". Christ's flesh was formed out of the Virgin's; he took flesh of her; his body did not descend from heaven, or pass through her, as water through a pipe, as some heretics of old said: nor did his human nature, either as to soul or body, pre-exist his incarnation; but in the fulness of time he was made of a woman, and took a true body of her, and a reasonable soul, into union with his divine person; and "therefore should be called the Son of God": not that he was now to become the "the Son of God"; he was so before his incarnation, and even from all eternity; but he was now to be manifested as such in human nature: nor does the angel predict, that he should, for this reason, be called the Son of God; for he never was, on this account, so called, either by himself, or others: nor is the particle, "therefore", causal, but consequential: the angel is not giving a reason why Christ should be the Son of God, but why he should be owned, and acknowledged, as such by his people: who would infer, and conclude from his wonderful conception and birth, that he is the "Emmanuel", God with us, the child that was to be born, and the Son given, whose name should be Wonderful, Counsellor, the mighty God, &c. Isa 7:14. Moreover, the word, "also", is not to be overlooked; and the sense is, that seeing that human nature, which should be born of the virgin, would be united to the Son of God, it likewise should bear the same name, being in personal union with him, who was so from all eternity, (x) Misn. Sanhedrin, c. 7, sect. 4. & passim alibi (y) R. Sol. Jarchi, R. Aben Ezra, & R. Levi ben Gerson in Gen. 1. 2. (z) T. Bab. Sota, fol. 49. 2. Vid. David de Pomis, Lex. Heb p. 67. 2. (a) Targum, Jarchi, & Aben Ezra in loc.
Tyndale Open Study Notes
1:35 The Holy Spirit will come upon you: Jesus’ conception was miraculous, by the power of the Most High. No further detail is provided as to how this happened.
Luke 1:35
Gabriel Foretells Jesus’ Birth
34“How can this be,” Mary asked the angel, “since I am a virgin?” 35The angel replied, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the Holy One to be born will be called the Son of God.36Look, even Elizabeth your relative has conceived a son in her old age, and she who was called barren is in her sixth month.
- Scripture
- Sermons
- Commentary
Men Whose Eyes Have Seen the King - Part 5
By T. Austin-Sparks2.5K54:18Seeing JesusLUK 1:35JHN 1:12JHN 3:6JHN 16:331JN 3:11JN 5:4In this sermon, the speaker emphasizes the significance of being a child of God and highlights the divine intervention that occurs in the process of new birth. The common misconception of placing the responsibility of the new birth on man is addressed, with the speaker emphasizing that it is a result of God's intervention from heaven. The speaker also mentions the suffering that Mary, the mother of Jesus, experienced as a result of her obedience to God's word. The sermon concludes with the idea that the cross reveals the true thoughts and intentions of people's hearts.
a.w. Tozer Audio Prayers - Part 1,2
By A.W. Tozer2.4K12:02LUK 1:35ROM 12:2PHP 3:13COL 3:1HEB 12:1HEB 12:14JAS 4:71PE 1:161JN 1:9
This sermon is a prayerful plea for holiness, repentance, and spiritual transformation. It emphasizes the need to surrender negative thoughts and hindrances to the Holy Spirit, seeking purification and obedience. The congregation is urged to turn away from worldly distractions and focus on Jesus Christ, the source of everlasting life and peace. The speaker prays for spiritual growth, humility, and a deepening faith in Christ, culminating in a call to embrace the urgency of following Jesus wholeheartedly.
Mormonism: An Antichristian System Which Blasphemes Christ
By Stephen Hamilton1.4K29:20MormonismGEN 1:26MAT 1:18LUK 1:352CO 11:3In this sermon, the speaker strongly criticizes the teachings of Mormonism, calling them false and unscriptural. They argue that the fall of man, which Mormons view as a blessing, is actually a negative event with severe consequences for mankind. The speaker also highlights the belief of Mormons that life on earth is a probationary period and that only through a physical body can one attain celestial glory. They conclude by emphasizing the importance of the Gospel and the truth found in the Word of God.
Who Is He in Yonder Stall?
By Don Courville1.4K41:54NativityLUK 1:35LUK 2:7LUK 2:11LUK 2:15LUK 2:17LUK 2:21LUK 2:26LUK 2:30LUK 2:32LUK 2:38In this sermon, the preacher shares a story about a man who broke the rules of a prison and went down to pray for the inmates individually. He wept and prayed for each person he encountered. Later, the governor of the prison, on a cold Christmas Eve, encounters a little girl waiting for him outside the prison walls. She presents him with a lock of hair from her deceased brother, which breaks the governor's heart. The preacher emphasizes that just as the governor was broken by the lock of hair, God sent His Son Jesus to break us from our sins and ourselves.
How the Spirit Leads Us - Part 6
By Zac Poonen1.1K08:39PSA 63:1ISA 58:11LUK 1:35JHN 3:5JHN 4:14JHN 7:37ROM 8:13GAL 5:16EPH 5:26TIT 3:5
This sermon emphasizes the process of spiritual cleansing and growth in a believer's life. It distinguishes between the initial cleansing of past sins through Christ's blood at salvation and the ongoing daily cleansing through the Word of God, symbolized by water representing the Holy Spirit. The message highlights the concept of being born again as a new birth through the Holy Spirit, akin to the supernatural birth of Jesus in Mary's womb, and the subsequent growth and satisfaction that the Holy Spirit brings, leading to a life free from worldly addictions and a deep thirst for God's presence.
Church History - the Christian Empire Part 3 (312-1500)
By David Guzik67436:51MAT 27:26MAT 28:5LUK 1:35JHN 1:1JHN 14:16ACT 1:9EPH 4:5In this sermon, the speaker discusses the popularity and influence of Arius, a controversial figure in the Aryan debate of the 4th century. The speaker highlights how Arius' teachings on the nature of the sun and the relationship between the Father and the Son were widely discussed and debated in Constantinople. The speaker also emphasizes Arius' skill in marketing his ideas, using catchy jingles to spread his teachings. However, the speaker warns that while Arius may have been a gifted communicator, his teachings were ultimately a dangerous lie. The sermon also briefly touches on the fall of the Roman Empire and the Crusades as relevant historical events.
Triologies in Life of Christ - Part 4
By David Adams49547:42MIC 5:2MAT 2:6LUK 1:35LUK 10:38JHN 8:59JHN 11:9In this sermon, the preacher emphasizes the transformative power of love. He uses the example of Mary, who was so moved by her love for Jesus that she took action. Four action verbs are mentioned: she went, she took, she broke, and she poured. The preacher highlights the importance of love being expressed through service and action. The sermon also mentions three reasons for the events described: to glorify the Son of God, to strengthen the disciples' faith, and to inspire belief in the multitudes.
Taking Mary's Posture
By Thaddeus Barnum44225:06Virgin MaryMAT 6:33LUK 1:35ACT 1:8ACT 15:28In this sermon, the preacher emphasizes the need for believers to have a posture of readiness to receive the word of God. He highlights the importance of being sealed with the Holy Spirit, who testifies of Jesus through us. The preacher emphasizes that God uses ordinary people to bear witness of Jesus and that our testimony should be rooted in the authority of Scripture. He also urges believers to stand strong in the face of a changing culture and to not be ashamed of the unchanging gospel of Jesus Christ.
The Holy Spirit Is God
By Michael Koulianos1638:56Holy SpiritThe Holy SpiritIntimacy With GodPSA 18:1ISA 11:2ZEC 4:6MAT 12:31MAT 28:19LUK 1:35JHN 14:26ROM 8:261CO 2:10JAS 3:1Michael Koulianos emphasizes the divine nature of the Holy Spirit, explaining that true fellowship with Him is essential for spiritual strength and wisdom. He illustrates this through David's love for God, which empowered him to conquer enemies, highlighting that intimacy with the Holy Spirit precedes the power of God. Koulianos stresses that the Holy Spirit is fully God, as evidenced by His role in the life of Jesus and the authority He holds. The sermon calls believers to recognize the importance of character and purity in their relationship with the Holy Spirit, as well as the necessity of worship in experiencing His presence. Ultimately, Koulianos encourages the congregation to prioritize intimacy with the Holy Spirit to unlock divine power in their lives.
The Incarnation Part 3 - "With God, Nothing Is Impossible"
By Charles Alexander0ISA 7:14MAL 4:5MAT 11:28MAT 17:12MRK 10:27LUK 1:35LUK 1:37JHN 3:3ROM 3:10GAL 4:4Charles Alexander preaches about the miraculous birth of Jesus through Mary, emphasizing the importance of faith in believing that with God, nothing shall be impossible. He explains that God becoming man was necessary for our salvation, as only God could overcome the colossal evil in the world and provide a way to eternal life. Through faith in God's power and the salvation brought by Jesus, our souls can be saved and transformed, allowing us to find rest and peace in Him.
Isaiah 9:6
By Chuck Smith0The Gift of ChristRedemptionGEN 1:26ISA 9:6MAT 11:28LUK 1:35JHN 1:1JHN 3:16JHN 14:6ROM 8:15EPH 1:51JN 4:9Chuck Smith emphasizes the dual nature of the Christmas story, highlighting both the human aspect of Christ's birth and the divine significance of God giving His Son. He explains that Jesus, the only begotten Son of God, was given to redeem humanity after sin marred God's original plan for fellowship and harmony. Through His life and teachings, Jesus reveals the truth of God and serves as the only way to restore our relationship with the Father. Smith underscores that God's love is the driving force behind the gift of His Son, intended to bring joy and healing to a broken world.
Acts of the Disputation With the Heresiarch Manes - Part 2
By Archelaus0MAT 1:18MAT 12:46LUK 1:35JHN 14:62TI 3:16Archelaus confronts Manes, challenging his false teachings and defending the faith of Christ. Manes attempts to debate but is met with strong arguments and rebukes from Archelaus, who exposes the inconsistencies in Manes' beliefs, particularly regarding the nature of Christ's birth and family. Archelaus stands firm in upholding the truth of Scripture and the divinity of Christ, while Manes struggles to defend his erroneous doctrines and faces scrutiny for his lack of understanding and misinterpretation of biblical truths.
Christmas Is Jesus (The Mystery of Christmas )
By Colin Peckham0GEN 1:3ISA 7:14MAT 1:20LUK 1:35JHN 1:1PHP 2:6COL 2:91TI 2:5HEB 1:3Colin Peckham reflects on the profound irony of history where high-born citizens of Rome sought refuge in Bethlehem after the city was sacked by Alaric the Goth in 410 AD, unknowingly finding shelter in the birthplace of the Lord of Glory. Jesus' birth marked the beginning of a new era, symbolized by the gifts of gold, frankincense, and myrrh brought by the Eastern worshippers, representing His kingship, deity, and humanity. The incarnation of Jesus, conceived by the Holy Spirit and born of the virgin Mary, is a miraculous event that signifies divine revelation, definite conception, historical manifestation, and incomparable salvation.
The Holy Spirit in the Synoptic Gospels
By Arno Clemens Gaebelein0MAT 1:18MAT 3:11MAT 3:16MAT 4:1MAT 12:18MAT 12:28MAT 12:31LUK 1:35LUK 11:13Arno Clemens Gaebelein preaches on the significance of the Holy Spirit in the Synoptic Gospels, emphasizing the role of the Spirit in the birth, ministry, and baptism of Jesus Christ. The passages highlight the Holy Spirit's involvement in the incarnation of Jesus, the anointing of Jesus for His ministry, and the power of the Spirit in casting out demons. Gaebelein also addresses the blasphemy against the Holy Spirit and the promise of the Father, the gift of the Holy Spirit, to believers.
Ministers Ambassadors for Christ
By Robert Murray M'Cheyne0Reconciliation with GodAmbassadors for ChristDEU 5:29PRO 1:24ISA 53:6LUK 1:35ROM 3:24ROM 5:192CO 5:20HEB 7:26HEB 9:141PE 2:24Robert Murray M'Cheyne emphasizes the role of ministers as ambassadors for Christ, highlighting their character, the message of reconciliation they bring, and the grounds of their mission rooted in Christ's sacrifice. He explains that ministers do not come in their own name but convey a message of mercy, urging sinners to be reconciled to God. M'Cheyne underscores the significance of Christ's sinlessness and the profound love demonstrated in His willingness to bear our sins, offering righteousness to all who believe. The sermon calls for a heartfelt response to God's invitation for reconciliation, stressing the urgency and tenderness of the message delivered by ministers.
Christ's Holiness - as Son of God and Son of Man
By Erlo Stegen0HolinessTransformationEXO 3:5ISA 6:3MAT 5:8LUK 1:35JHN 6:69ROM 12:12CO 7:11TH 5:23HEB 12:141PE 1:16Erlo Stegen emphasizes the holiness of Christ as both the Son of God and the Son of Man, urging believers to recognize and embody this holiness in their lives. He reflects on the divine nature of Jesus, highlighting that true encounters with God's holiness lead to transformation and a commitment to live righteously. Stegen warns against the complacency of Christians who forget their promises to God and fail to live according to His standards of holiness. He calls for a deep, personal revelation of God's holiness, which is essential for seeing God and living a life that glorifies Him. The sermon challenges listeners to examine their lives and align them with God's expectations of holiness.
The Incarnation of the Son of God
By Arno Clemens Gaebelein0LUK 1:35JHN 1:29JHN 10:11HEB 1:1HEB 2:17Arno Clemens Gaebelein preaches on the profound truth of the Incarnation of the Son of God, emphasizing the divine mystery and reverence surrounding this event. The announcement of the Incarnation to the Virgin Mary by the angel Gabriel is highlighted, revealing the unique nature of Jesus' birth through the Holy Spirit. Gaebelein stresses the importance of the Incarnation as the foundation of the Gospel, essential for understanding God's love and the revelation of His attributes to humanity. He also explains that while the Incarnation revealed God to man, it could not accomplish redemption; only through Jesus' sacrificial death on the cross could sin be atoned for and humanity reconciled to God.
The Divine Names and Titles
By E.W. Bullinger0GEN 17:1GEN 21:33EXO 15:26DEU 32:15PSA 23:1PSA 47:2PSA 57:2LUK 1:352CO 6:18E.W. Bullinger delves into the significance of various names of God in the Bible, highlighting the different aspects of His character and relationship with His people. Elohim, mentioned 2,700 times, represents God as the Creator and His connection with mankind as His creatures. Jehovah, denoting the Eternal and Immutable One, signifies God in covenant relationship with His creation, especially with Israel and those redeemed in Christ. The sermon explores the profound meanings behind the names Jehovah, Jah, El, Eloah, Elyon, Shaddai, and Adon, shedding light on God's attributes and roles in the lives of believers.
The Virgin Birth of Christ
By W.H. Griffith Thomas0GEN 3:15DEU 22:23ISA 7:14ISA 9:6MAT 1:20LUK 1:352CO 13:14GAL 4:41PE 1:19W.H. Griffith Thomas delves into the significance of the Virgin Birth in explaining the earthly origin and uniqueness of Jesus Christ. He emphasizes the importance of considering the Virgin Birth in light of the New Testament accounts in Matthew and Luke, highlighting the impact on the authenticity of the Gospels. The sermon explores the historical, theological, and philosophical reasons supporting the belief in the Virgin Birth, including the necessity to account for the uniqueness of Jesus' life and the Church's universal belief in this doctrine. Thomas also addresses the challenges posed by modern denials of the Virgin Birth and the implications of rejecting this foundational belief on the Person of Christ.
(Power From on High) 1. the Holy Spirit in the Life of the Lord Jesus Christ
By A.B. Simpson0Holy SpiritEmpowerment for MinistryMAT 3:11LUK 1:35JHN 7:37A.B. Simpson emphasizes the transformative role of the Holy Spirit in the life of Jesus Christ, highlighting the significant shift from the Old Testament to the New Testament regarding the Spirit's presence and function. He explains that while the Holy Spirit was given to select individuals in the Old Testament, the New Testament promises a universal outpouring of the Spirit upon all believers, enabling a personal relationship with God. Simpson illustrates how Jesus was born of the Holy Spirit, baptized by Him, and empowered for ministry, setting an example for believers to follow. He encourages Christians to seek the baptism of the Holy Spirit for strength and guidance in their spiritual journey, asserting that the same Spirit that empowered Jesus is available to all who believe. The sermon concludes with a call to embrace the Holy Spirit's power to fulfill the mission of the church today.
Justified in the Spirit
By G.W. North0The Nature of ChristThe Holy SpiritMAT 1:20LUK 1:35JHN 4:24ACT 10:38ROM 1:4ROM 8:11COL 2:91TI 3:16HEB 9:141PE 3:18G.W. North emphasizes the connection between Christ and the Holy Spirit, arguing that the phrase 'spirit of holiness' should be understood as referring to the Holy Spirit rather than an abstract concept. He critiques the translators' choice to use a lowercase 's' for 'spirit,' suggesting it undermines the clarity of Paul's message about Jesus' divine and human nature. North asserts that Jesus, in His humanity, was justified in the Holy Spirit, not in the sense of needing salvation from sin, but in affirming His divine calling and nature. He concludes that the unity of Christ's human and divine spirits is essential to understanding the gospel's fundamental truths. This understanding reinforces the belief that holiness is a characteristic of the divine Spirit, not a separate entity.
Entire Sanctification as Taught by Jesus Christ
By Dougan Clark0MAT 5:8LUK 1:35LUK 10:41LUK 18:22JHN 12:24JHN 17:17HEB 7:26Dougan Clark preaches about the holiness of Jesus Christ, emphasizing His sinless nature and the expectation for His followers to pursue holiness. The sermon delves into the Sermon on the Mount, highlighting the call to holiness as a privilege and duty for believers, with references to teachings that require sanctification. The sermon also explores the concept of heart purity and entire sanctification, drawing from biblical examples like the Psalms and the teachings of Jesus. It concludes with the importance of being dead to sin and self in order to attain the blessing of entire sanctification.
The Gospel of Luke
By A.W. Pink0The Inclusiveness of the GospelThe Humanity of ChristLUK 1:35LUK 2:10A.W. Pink explores the significance of the Gospel of Luke, emphasizing its unique portrayal of Christ as the 'Son of Man' and its focus on His humanity. He highlights the numerical symbolism of Luke's position as the third Gospel, representing manifestation and the perfect man, and contrasts it with the other Gospels that focus on different aspects of Christ's identity. Pink elaborates on how Luke's Gospel is particularly inclusive, addressing all of humanity rather than just Israel, and showcases the compassionate nature of Christ through various parables and miracles. He underscores the importance of understanding Christ's humanity and the divine inspiration behind the arrangement of the Gospels, encouraging reverence in discussing the mystery of God manifest in flesh.
Satan Cometh and Has Nothing in Me
By Phil Beach Jr.0MAT 5:48LUK 1:35JHN 14:30ROM 3:102CO 5:21EPH 4:11HEB 4:151JN 2:101JN 3:18Phil Beach Jr. preaches about the sinlessness and unselfishness of Jesus Christ, emphasizing how Satan found no ground in Him and how He lived a life of selfless devotion to the Father's will. The sermon highlights the importance of embracing Christ's life as our true life, rejecting our own righteousness, and allowing Christ to live in us as the sum total of the Christian life.
The Cry of the Prophets for Holiness
By T. Austin-Sparks0The Role of the Holy SpiritHolinessPSA 119:75EZK 43:12MAT 16:18LUK 1:35ACT 2:16ACT 5:3ACT 13:27HEB 4:15HEB 9:141PE 1:12T. Austin-Sparks emphasizes the urgent call for holiness as expressed by the prophets, contrasting the old and new dispensations. He highlights how the early church was challenged to move beyond traditional mindsets and embrace the revolutionary work of the Holy Spirit, which requires a deep commitment to holiness. The tragic example of Ananias and Sapphira illustrates the severe consequences of unholiness, as their deceit brought spiritual death and arrested the work of the Spirit. Sparks urges believers to confront their own unholiness and recognize the broader implications of their actions on the community and God's purposes. Ultimately, he calls for a sincere pursuit of holiness, aligning with the nature of Christ, to avoid the peril of spiritual stagnation.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The Holy Ghost shall come upon thee - This conception shall take place suddenly, and the Holy Spirit himself shall be the grand operator. The power, δυναμις, the miracle-working power, of the Most High shall overshadow thee, to accomplish this purpose, and to protect thee from danger. As there is a plain allusion to the Spirit of God brooding over the face of the waters, to render them prolific, Gen 1:2, I am the more firmly established in the opinion advanced on Mat 1:20, that the rudiments of the human nature of Christ was a real creation in the womb of the virgin, by the energy of the Spirit of God. Therefore also that holy thing (or person) - shall be called the Son of God - We may plainly perceive here, that the angel does not give the appellation of Son of God to the Divine nature of Christ; but to that holy person or thing, το ἁγιον, which was to be born of the virgin, by the energy of the Holy Spirit. The Divine nature could not be born of the virgin; the human nature was born of her. The Divine nature had no beginning; it was God manifested in the flesh, Ti1 3:16; it was that Word which being in the beginning (from eternity) with God, Joh 1:2, was afterwards made flesh, (became manifest in human nature), and tabernacled among us, Joh 1:14. Of this Divine nature the angel does not particularly speak here, but of the tabernacle or shrine which God was now preparing for it, viz. the holy thing that was to be born of the virgin. Two natures must ever be distinguished in Christ: the human nature, in reference to which he is the Son of God and inferior to him, Mar 13:32; Joh 5:19; Joh 14:28, and the Divine nature which was from eternity, and equal to God, Joh 1:1; Joh 10:30; Rom 9:5; Col 1:16-18. It is true, that to Jesus the Christ, as he appeared among men, every characteristic of the Divine nature is sometimes attributed, without appearing to make any distinction between the Divine and human natures; but is there any part of the Scriptures in which it is plainly said that the Divine nature of Jesus was the Son of God? Here, I trust, I may be permitted to say, with all due respect for those who differ from me, that the doctrine of the eternal Sonship of Christ is, in my opinion, anti-scriptural, and highly dangerous. This doctrine I reject for the following reasons: - 1st. I have not been able to find any express declaration in the Scriptures concerning it. 2dly. If Christ be the Son of God as to his Divine nature, then he cannot be eternal; for son implies a father; and father implies, in reference to son, precedency in time, if not in nature too. Father and son imply the idea of generation; and generation implies a time in which it was effected, and time also antecedent to such generation. 3dly. If Christ be the Son of God, as to his Divine nature, then the Father is of necessity prior, consequently superior to him. 4thly. Again, if this Divine nature were begotten of the Father, then it must be in time; i.e. there was a period in which it did not exist, and a period when it began to exist. This destroys the eternity of our blessed Lord, and robs him at once of his Godhead. 5thly. To say that he was begotten from all eternity, is, in my opinion, absurd; and the phrase eternal Son is a positive self-contradiction. Eternity is that which has had no beginning, nor stands in any reference to Time. Son supposes time, generation, and father; and time also antecedent to such generation. Therefore the conjunction of these two terms, Son and eternity is absolutely impossible, as they imply essentially different and opposite ideas. The enemies of Christ's Divinity have, in all ages, availed themselves of this incautious method of treating this subject, and on this ground, have ever had the advantage of the defenders of the Godhead of Christ. This doctrine of the eternal Sonship destroys the deity of Christ; now, if his deity be taken away, the whole Gospel scheme of redemption is ruined. On this ground, the atonement of Christ cannot have been of infinite merit, and consequently could not purchase pardon for the offenses of mankind, nor give any right to, or possession of, an eternal glory. The very use of this phrase is both absurd and dangerous; therefore let all those who value Jesus and their salvation abide by the Scriptures. This doctrine of the eternal Sonship, as it has been lately explained in many a pamphlet, and many a paper in magazines, I must and do consider as an awful heresy, and mere sheer Arianism; which, in many cases, has terminated in Socinianism, and that in Deism. From such heterodoxies, and their abetters, may God save his Church! Amen!
Jamieson-Fausset-Brown Bible Commentary
Holy Ghost--(See on Mat 1:18). power of the highest--the immediate energy of the Godhead conveyed by the Holy Ghost. overshadow--a word suggesting how gentle, while yet efficacious, would be this Power [BENGEL]; and its mysterious secrecy, withdrawn, as if by a cloud, from human scrutiny [CALVIN]. that holy thing born of thee--that holy Offspring of thine. therefore . . . Son of God--That Christ is the Son of God in His divine and eternal nature is clear from all the New Testament; yet here we see that Sonship efflorescing into human and palpable manifestation by His being born, through "the power of the Highest," an Infant of days. We must neither think of a double Sonship, as some do, harshly and without all ground, nor deny what is here plainly expressed, the connection between His human birth and His proper personal Sonship.
John Gill Bible Commentary
And the angel answered and said unto her,.... The angel gave her an account of the manner in which what he had said should be effected, as well as observed some things for the strengthening of her faith, The Holy Ghost shall come upon thee. The words, "upon thee", are left out in the Syriac and Persic versions; but are retained in others, and in all copies: the formation of Christ's human nature, though common to all the three persons, yet is particularly, and most properly ascribed to the Spirit; not to the first person, the Father, lest it should be thought that he is only the Father of him, as man; nor to the second person, the Son, since it is to him that the human nature is personally united; but to the third person, the Spirit, who is the sanctifier; and who separated, and sanctified it, the first moment of its conception, and preserved it from the taint of original sin. His coming upon the virgin must be understood in consistence with his omnipresence, and immensity; and cannot design any local motion, but an effectual operation in forming the human nature of her flesh and substance; and not in the ordinary manner in which he is concerned in the formation of all men, Job 33:4 but in an extraordinary way, not to be conceived of, and explained. The phrase most plainly answers to , in frequent use with the Jews (x), as expressive of coition, And the power of the Highest shall overshadow thee. By "the power of the Highest" is not meant the Lord Jesus Christ, who is sometimes called the power of God; but rather the Holy Ghost, as before, who is styled the finger of God, and power from on high, Luk 11:20 unless it should be thought that the perfection of divine power common to all the three persons is intended: and so points out the means by which the wondrous thing should be performed, even by the power of God; and which should not only be employed in forming the human nature of Christ, but in protecting the virgin from any suspicion and charge of sin, and defending her innocence and virtue, by moving upon Joseph to take her to wife. In the word, "overshadow", some think there is an allusion to the Spirit of God moving upon the face of the waters, in Gen 1:2 when, he brooded upon them, as the word may be rendered; and which is the sense of it, according to the Jewish writers (y) as a hen, or any other bird broods on its eggs to exclude its young: and others have thought the allusion may be to , (z), "the nuptial covering": which was a veil, or canopy, like a tent, supported on four staves, under which the bridegroom and bride were betrothed; or, as Dr. Lightfoot thinks, it is a modest phrase alluding to the conjugal embraces, signified by a man's spreading the skirt of his garment over the woman, which Ruth desired of Boaz, Rut 3:9 though the Jewish writers say (a), that phrase is expressive of the act of marriage, or taking to wife. The phrase of being "overshadowed", or "covered with the spirit of prophecy", as the virgin also was, is used by the Targumist, on Ch1 2:55. therefore also that holy thing which shall be born of thee shall be called the Son of God. The human nature of Christ is here called a "thing"; for it was not a person; it never subsisted of itself, but was taken at once into union with the person of the Son of God, otherwise there would be two persons in Christ, whereas he is God, and man, in one person; and it is said to be "holy", being free from that original pollution and sin, in which all that descend from Adam, by ordinary generation, are conceived, and brought forth; and is, moreover, said to be born of a virgin, "of thee", or "out of thee". Christ's flesh was formed out of the Virgin's; he took flesh of her; his body did not descend from heaven, or pass through her, as water through a pipe, as some heretics of old said: nor did his human nature, either as to soul or body, pre-exist his incarnation; but in the fulness of time he was made of a woman, and took a true body of her, and a reasonable soul, into union with his divine person; and "therefore should be called the Son of God": not that he was now to become the "the Son of God"; he was so before his incarnation, and even from all eternity; but he was now to be manifested as such in human nature: nor does the angel predict, that he should, for this reason, be called the Son of God; for he never was, on this account, so called, either by himself, or others: nor is the particle, "therefore", causal, but consequential: the angel is not giving a reason why Christ should be the Son of God, but why he should be owned, and acknowledged, as such by his people: who would infer, and conclude from his wonderful conception and birth, that he is the "Emmanuel", God with us, the child that was to be born, and the Son given, whose name should be Wonderful, Counsellor, the mighty God, &c. Isa 7:14. Moreover, the word, "also", is not to be overlooked; and the sense is, that seeing that human nature, which should be born of the virgin, would be united to the Son of God, it likewise should bear the same name, being in personal union with him, who was so from all eternity, (x) Misn. Sanhedrin, c. 7, sect. 4. & passim alibi (y) R. Sol. Jarchi, R. Aben Ezra, & R. Levi ben Gerson in Gen. 1. 2. (z) T. Bab. Sota, fol. 49. 2. Vid. David de Pomis, Lex. Heb p. 67. 2. (a) Targum, Jarchi, & Aben Ezra in loc.
Tyndale Open Study Notes
1:35 The Holy Spirit will come upon you: Jesus’ conception was miraculous, by the power of the Most High. No further detail is provided as to how this happened.