Grasping the Greatness of God’s Grace

This whole passage in Luke 1:26-45 is entirely about God's grace. That's the central concept repeated here. Last week's message on Jesus coming in the flesh was also prominently about grace, and this passage emphasizes it even more, especially in the life of Mary, whom God chose to bring Jesus into the world—the initiation of Christ's humanity. The main theme from verses 26 to 45 is the grace God has given.

We're not just focusing on God's grace, but the greatness of God's grace, demonstrated in these verses. Our goal is to grasp the greatness of God's grace—to really understand it, comprehend it intimately, and have a sincere, genuine knowledge of it.

It's one thing to understand God's grace or recognize that it's great. It's another to grasp its greatness.

To ensure we recognize this greatness, let's define grace clearly, especially given these verses: Grace is God's unearned, undeserved involvement in your life for your good and his glory.

This definition already sounds amazing. The God who created the world, us, saved us, and sustains us—every breath we draw is because of his grace—personally involves himself in our lives. And God's grace cannot be separated from salvation. Your greatest good is having God personally involved in your life, leading to eternal life.

Grace isn't some mystical concept only leaders understand. It's straightforward, vital, and accessible to all. Looking at this passage, we'll grasp its greatness. We'll also compare Mary's response to Zechariah's similar angelic announcement about John the Baptist.

To grasp the greatness of God's grace, Luke draws out three points:

1. The Place of God's Grace

We grasp it first by the place: Nazareth, where Gabriel announces to Mary that she'll give birth to Jesus (v. 26).

In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth.

The sixth month refers to Elizabeth's pregnancy. Gabriel had announced John the Baptist, the forerunner of Jesus, who prepares people to receive him. John's life fulfilled prophecy, significant despite its brevity.

Nazareth is insignificant—never mentioned in the Old Testament or Jewish literature. It's like a "town of nowhere." A first-century Jew, upon hearing the Messiah comes from Nazareth, would say, as Nathanael did:

Can anything good come out of Nazareth? (John 1:46)

Why not Jerusalem, the temple (where Zechariah received his announcement), Rome, or a major road? Why this corrupt, off-the-main-road town for news that God will become man?

He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end. (Luke 1:32-33)

This passage isn't about great places. The greatness of God's grace isn't grasped by great places—human monuments to greatness. God sends Gabriel, one of only two named faithful angels in Scripture, to insignificant Nazareth to magnify his grace. Even Jesus is called Jesus of Nazareth, emphasizing humble means.

2. The Person of God's Grace

Mary herself is insignificant and unworthy. She's a virgin (parthenos—unmarried, sexually pure), betrothed to Joseph of David's house. Her age isn't specified; she could be 12-20, but the text doesn't say. This fulfills prophecy:

Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel. (Isaiah 7:14)

From Nazareth, not on main roads, likely not prominent or deeply knowledgeable like Zechariah. No reason makes her worthy to bear Christ. A low view of Christ leads to exalting Mary as sinless or co-redeemer—but Scripture never calls her sinless (all have sinned). She's a sinful creature, unworthy.

Yet Gabriel greets her:

Greetings, O favored one, the Lord is with you! ... Do not be afraid, Mary, for you have found favor with God. (Luke 1:28, 30)

She's troubled and ponders this (v. 29)—confused why God favors a nobody from nowhere. This is grace: unearned favor. Her question reveals humility:

How will this be, since I am a virgin? (v. 34)

Unlike Zechariah, disciplined for doubting in the temple despite his righteousness and knowledge, Mary isn't cursed. She's teachable, recognizing her limitations. Zechariah, the priest who should know better, represents Jews rejecting Jesus; Mary, from Gentile-filled Galilee, sincerely seeks understanding.

Gabriel explains:

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. (v. 35)

Jesus' holiness comes from the Spirit, not Mary's merit. Mary's response shows submission:

Behold, I am the servant of the Lord; let it be to me according to your word. (v. 38)

"Servant" means slave (doulē). She grasps grace by yielding to God's power, not her own.

3. The Power of God's Grace

And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end. (vv. 31-33)

Jesus (Yahweh saves) will save his people from their sins (Matt. 1:21)—not potentially, but certainly. He's Savior and eternal King on David's throne, revolutionizing lives: from insignificant to citizens of an unending kingdom, sins forgiven, value from Christ.

For nothing will be impossible with God. (v. 37)

How can unworthy Mary bear Christ? God's power makes it possible, as with our salvation—the same power forms Christ in us (Gal. 4:19). Mary represents God's plan: taking sinners, transforming them to bear Christ's life for his glory.

Why Mary? Why us? God's unearned, undeserved involvement for our good and his glory. That's grasping the greatness of God's grace.