Luke 1:35

“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.”

“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!”

“The Holy Ghost shall come upon thee, &c. By the divine power thou shalt bring forth, and yet remain always a pure virgin. — And therefore also the Holy which shall be born of thee, shall be called (shall be) the Son of God. The second person of the ever blessed Trinity, being united to our human nature, remaining unchangeably the same God, and being born of the Virgin Mary; it must needs be true to say that God was born, that God suffered and died for us; and consequently that the blessed Virgin Mary was truly the mother of God, or of him that is truly God; though not the mother of the Godhead: as the Catholic Church declared in the council of Ephesus, (431) against the heretic Nestorius. (Witham) — Seek not for natural order in things that transcend nature. You ask, how shall this be done, since you know not man? This, your ignorance of man, is the very reason why this will take place within you. For had you not been pure, you never would have been deemed worthy of so great a mystery. Not because marriage is bad, but because virginity is far more excellent. The common Lord of all ought in his birth to have something common with all mankind, and still something different. He was conceived and born in the womb like the rest of mankind, but he differed from them in being born of a virgin. (St. Chrysostom, xlix. in Genes.)”

“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.”