The Bible Says
Luke 1:39-45 Meaning

There are no apparent parallel Gospel accounts of Luke 1:39-45.

In Luke 1:39-45, Mary visits Elizabeth, who, filled with the Holy Spirit, joyfully recognizes Mary as the mother of the Messiah, prompting Elizabeth's unborn child to leap for joy.

Background of Luke 1:39-45

The angel Gabriel had recently visited Mary, a virgin who was betrothed to a man named Joseph (Luke 1:26-28). After greeting Mary (Luke 1:28-30), the angel told her that she would miraculously conceive and bear a son whose name would be Jesus (Luke 1:31). The angel said that Jesus would be the Messiah (Luke 1:32-33). When Mary asked how this would take place because she was a virgin (Luke 1:34), the angel responded that the Holy Spirit would overshadow her and that for this reason, her child would be the Son of God (Luke 1:35).

Mary’s response to this incredible but life—disrupting message was: “Behold, the bondslave of the Lord; may it be done to me according to your word” (Luke 1:38).

Before Gabriel departed, he also told Mary about how her cousin Elizabeth had conceived in her old age and was six months along in her pregnancy with her baby son (Luke 1:36). This was amazing news, because Elizabeth was barren and both she and her husband were advanced beyond the normal childbearing age (Luke 1:6-7).

Gabriel had also appeared to Elizabeth’s husband, Zacharias the priest, when he offered incense in the temple and told the old man that his wife would soon deliver a son, who would be the long—promised Messianic forerunner and that he should be named “John” (Luke 1:8-17). But Zacharias was doubtful of the angel’s message because of his and his wife’s advanced age (Luke 1:18). Gabriel rebuked Zacharias for his lack of faith in what he had said and told him that he would be mute until the angel’s words came to pass (Luke 1:19-20).

Elizabeth soon became pregnant, just as Gabriel said she would; soon after Zacharias returned home (Luke 1:23-25).

The information of Luke 1:39-45 was most likely provided to Luke from Mary herself. Luke’s Gospel account was based on careful historical investigation and eyewitness reports (Luke 1:2-3). This section of scripture appears to have come from Mary’s eyewitness account.

Mary Leaves Nazareth

Now at this time Mary arose and went in a hurry to the hill country, to a city of Judah, and entered the house of Zacharias and greeted Elizabeth (vv 39-40).

The expression now at this time appears to have a double meaning.

It refers to the time shortly after Gabriel visited Mary and told her she would miraculously conceive and bear the Son of God and Messiah. Elizabeth had already been pregnant with her baby John for six months at this time.

The expression now at this time can simultaneously mean: “as soon as Mary became pregnant and/or became aware that she was pregnant.”

At this time the Holy Spirit overshadowed Mary, and she conceived Jesus. The fulfillment of Gabriel’s prediction that Mary would miraculously become pregnant as a virgin was practically immediate relative to his announcement. It was also a fulfillment of a 730—year prophecy to the house of David. (Mary and Joseph were each descendants of King David—Luke 1:27, 3:23-31):

“Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel.”
(Isaiah 7:14—see also Matthew 1:22-23)

Once Mary became pregnant at this time, she left her village of Nazareth (Luke 1:26) in a hurry. In this context, in a hurry most likely means hastily or suddenly. Mary did not spend much time to prepare or say goodbye before her hurried departure.

There are several possible reasons for why Mary left town in a hurry at this time.

One possible reason Mary left Nazareth so quickly was to avoid harsh judgment from her neighbors, who would likely view her pregnancy skeptically and with suspicion. Mary was betrothed to Joseph. It would cause a scandal once it was discovered that she was pregnant—especially if Joseph denied being the father. Hurtful gossip and rumors about Mary’s seeming unfaithfulness would have quickly spread. It seems apparent that no one else was present when Gabriel told Mary God’s plan for her life. Most people (including some of her own family members) would likely have been skeptical of Mary’s story.

On a related note, even Joseph, Mary’s betrothed husband, did not initially believe her when he learned of her pregnancy. He was likely hurt and confused by what seemed like a betrayal in their relationship. Matthew wrote how he intended to respond:

“And Joseph her husband, being a righteous man and not wanting to disgrace her, planned to send her away secretly.”
(Matthew 1:19)

Joseph may have indicated to Mary that he was calling off the finalization of their marriage when he first learned she was pregnant. If Joseph followed through with this plan, then it would leave Mary in the difficult position as a husbandless mother. She would have little means to provide for her or her child. Moreover, given ancient Jewish culture it would have been difficult for Mary to find another righteous man to marry.

Not only this, but there were potentially deadly consequences for being found unfaithful. Even though they were not yet living or sleeping together, Mary’s betrothal to Joseph meant she was legally married. Sexual unfaithfulness for someone who was betrothed was considered adultery according to the Law of Moses and it was punishable by death (Deuteronomy 22:23-24).

While Joseph did not have a mind to pursue her death (Matthew 1:19), the people of Nazareth might seek to enforce the death penalty. Mary may have been aware how seriously the people of Nazareth might take such a “crime” and was taking prudent precautions. She would not have been wrong for feeling her life was in danger. For instance, a few decades later the people of her town almost threw her Son off a cliff for claiming to be the Messiah (Luke 4:28-30).

Luke’s record of the angel’s message to Mary foretold that she would miraculously become pregnant with and deliver the Messiah. Luke does not record that Gabriel promised Mary that she would be shielded from the anguish of being misunderstood by her family, friends, and betrothed. Nor did the angel say that the Lord’s plan would keep her from experiencing hardships into her life.

Mary hastily left her village of Nazareth, located in the northern part of Israel (the Roman district of Galilee) and hurried to the hill country, to a city of Judah in the southern part of Israel. Luke reports when she arrived in Judah that Mary entered the house of Zacharias and greeted Elizabeth.

The structure of Luke’s writing suggests that Mary went specifically to see her relative, Elizabeth. This is another reason why Mary left town—so she could visit with and receive counsel and encouragement from her relative whose recent unexpected pregnancy was also angelically announced.

Gabriel had told Mary of Elizabeth’s miraculous pregnancy (Luke 1:36), perhaps as a means to suggest her relative as a safe place for Mary to go.

It was likely some combination of these reasons that Mary arose and hurried out of town at this time:

1. To avoid hurtful gossip;
2. to escape a potentially deadly prosecution;
3. to emotionally process a called—off wedding and her possible future as a single mother who was to give birth to and raise God’s Son;
4. to seek counsel, solidarity, and understanding from Elizabeth, her relative.

The first two reasons for Mary’s departure were about getting away from something unhealthy. The second two reasons were about going toward something positive and beneficial.

The hill country of Judah (Luke 1:39) refers to the southern, mountainous region of Israel around Jerusalem, Hebron, and Ein Karem. Christian tradition dating back to early church history identifies Zacharias’s house with Ein Karem, a village about 5 miles (8 km) west of Jerusalem. Ein Karem is now a pilgrimage site and believed by many to be the birthplace of Zacharias and Elizabeth’s son, John the Baptizer. Because Zacharias was a priest, it would make sense for his house to be in close proximity to Jerusalem, making it convenient to execute the terms of his priestly service.

Ein Karem is approximately 80-90 miles south of Nazareth—a three—day journey at minimum. If Mary took the route around Samaria and through Jericho she would have travelled closer to 100 miles which would have been more of a five to seven—day journey.

By the time Mary arrived at the house of Zacharias and Elizabeth, Elizabeth would have likely been a few weeks into what is now called her third trimester.

Mary greets Elizabeth

Mary entered the house and greeted Elizabeth. A traditional Hebrew greeting is “Shalom Aleichem,” which means “Peace be upon you.”

When Elizabeth heard Mary’s greeting, the baby leaped in her womb; and Elizabeth was filled with the Holy Spirit (v 41).

When Elizabeth heard Mary's greeting, two things happened in rapid succession.

First, Elizabeth’s unborn baby, later known as “John the Baptizer,” leaped inside of her womb.

This was no ordinary flutter. This leap, as Elizabeth would soon tell Mary, was for joy (v 44b). And John’s joyful leap inside of Elizabeth’s womb, at the precise moment Mary greeted her, demonstrated a specific truth of what the angel Gabriel told Zacharias about Zacharias and Elizabeth’s son. Namely, that: “he will be filled with the Holy Spirit while yet in his mother's womb” (Luke 1:15).

Gabriel had also told Zacharias that John would be the Messiah’s forerunner (Luke 1:17). Now when Mary, the mother who was bearing Jesus the Messiah, first greeted Elizabeth, the mother who was bearing John—the Messiah’s forerunner, John leaped for joy.

Through the power of the Holy Spirit, even as an unborn child in utero, John—the Messiah’s forerunner recognized the embryonic Messiah inside of Mary’s womb. Elizabeth’s unborn child, even before his birth, had already begun his prophetic ministry, which was to bear witness to the presence of the Messiah.

The baby John’s Holy Spirit—prompted leap in Elizabeth’s womb at the instant when Mary greeted Elizabeth indicates the significance of this moment.

The woman who is pregnant with the Messiah is greeting the woman who is pregnant with the Messiah’s forerunner. For the first time in Israel’s history, both the Messianic forerunner and the Messiah, though still unborn, are physically alive and a part of this world.

Baby John’s leap was the first thing that happened when Mary greeted Elizabeth.

The second thing that happened was that Elizabeth herself became filled with the Holy Spirit when her baby leaped in her womb.

The expression—be filled with the Holy Spirit—means to be guided or controlled by the Holy Spirit.

This means whatever Elizabeth was about to say or do, it would not be from her own insight or power, but rather it would be a result of God’s wisdom and/or power spoken or channeled through Elizabeth.

Luke and Paul—who are the only two New Testament writers who use the phrases filled with the Holy Spirit or “filled with the Spirit” (Ephesians 5:18)—use similar but not quite identical terms for the word filled in their expressions.

Luke uses the Greek word: πίμπλημι (G4130—“pimplemi,” pronounced: “pim'—play—mee”).

Paul uses the Greek word: πληρόω (G4137—“plēroō,” pronounced: “play—rah—ō”).

Both terms essentially mean the same thing: “fill” or “fulfill.” In fact, they share the same root “playō.” Blue Letter Bible indicates that Luke’s term “pimplemi” is “a prolonged form of a primary pleo {pleh'—o} (which appears only as an alternate in certain tenses and in the reduplicated form pimplemi).”

Despite the slightly different words uses, it could be that Luke and Paul are describing the same experience when they write: filled by the Holy Spirit.

Luke uses “pimplemi” to describe historical moments when a particular person or group of people is/are filled with the Holy Spirit (Luke 1:15, 1:41, 1:67, Acts 2:4, 4:8, 4:31, 9:17, 13:9).

Paul uses “plēroō” to exhort believers to not get drunk with wine, “but be filled with the Spirit” (Ephesians 5:18).

The Holy Spirit empowered Elizabeth to speak prophetic blessings and recognize the magnitude of Mary's role in God’s plan to bring salvation to the world.

And she cried out with a loud voice and said, “Blessed are you among women, and blessed is the fruit of your womb! And how has it happened to me, that the mother of my Lord would come to me? For behold, when the sound of your greeting reached my ears, the baby leaped in my womb for joy. And blessed is she who believed that there would be a fulfillment of what had been spoken to her by the Lord” (vs. 42-45).

In verse 42, the pronoun she refers to Elizabeth.

Elizabeth’s message was both personal and prophetic.

On a personal note, Elizabeth’s message offered comfort and validation. For Mary, a pregnant virgin who was likely dismissed (or worse) when she shared with others the incredible news which the angel had spoken to her, Elizabeth’s words were likely a welcoming encouragement. Elizabeth’s message reassured Mary that she was not alone.

Elizabeth’s message was also prophetic. Luke writes that Elizabeth cried out with a loud voice. This expression clearly reiterates that the things Elizabeth said were prompted and empowered by the Holy Spirit who was filling her. Thus the things she said were from God. Elizabeth cried these words out with a loud voice which also indicates that she shouted them out and/or exclaimed God’s message loud and clear.

Before we analyze the specific statements which Elizabeth cried out in this moment, it is important to recognize the main point of her Spirit—filled utterance. The main point of this utterance was that Mary’s child was the Messiah. (This will become evident as we explain the things Elizabeth said).

There were five statements or ideas in Elizabeth’s prophetic utterance.

1.  Blessed are you among women (v 42b)

This prophetic statement reaffirms what the angel Gabriel declared to and about Mary when he first appeared to her. Gabriel greeted Mary as “favored one” (Luke 1:28). Elizabeth described Mary as: Blessed are you. Both expressions highlight Mary’s unique privilege and honored status.

The Greek term that is translated as Blessed is not the usual New Testament word that is translated as Blessed.

The typical Greek term translated as blessed is “Makarios,” which describes a state of supreme happiness. “Makarios” is the term Matthew and Luke use to express the Beatitudes: “Blessed are you…” (Matthew 5:3-11, Luke 6:20-22).

The Greek term that is translated as Blessed for verse 42 is a form of εὐλογέω (G2127—pronounced: “eu—log—eh—ō”). “Eulogehō” means to “speak well of.” The English word “eulogy” comes from this Greek term.

Elizabeth’s phrase Blessed are you means, “people will speak well of you.”

This statement would have been particularly meaningful to Mary, who was likely being slandered by her neighbors, friends, and family because of her unexpected pregnancy and temporarily cancelled wedding. In time, what was said about Mary would dramatically change from bad to blessed.

As a full statement: Blessed are you among women means that Mary would be highly spoken of among all women.

This prophetic statement has been fulfilled. Today Mary is supremely blessed (“eulogehō”). Mary is widely regarded as among the best of women—if not the best woman. And Elizabeth’s prophetic statement about how Mary will be spoken well of—blessed—will continue to be fulfilled throughout eternity.

The second prophetic statement Elizabeth uttered is the reason why people will speak well of (“eulogehō”) Mary among all women.

2.  and blessed is the fruit of your womb! (v 42c)

The second prophetic statement Elizabeth uttered is the reason why people will speak well of (“eulogehō”) Mary among all women. The reason why Mary will be called blessed among women is because she will be the mother of the Messiah.

The Greek term translated as blessed in this statement is once again—eulogehō—meaning, “speak well of.”

The expression the fruit of your womb means the child whom your womb is carrying and will soon give birth to. In this case, the child/fruit of your womb is Jesus, whom Mary will deliver.

Elizabeth’s prophetic statement means that people will speak well of Mary’s Son, Jesus. Jesus is blessed (“eulogehō”—spoken well of). This prophetic statement reaffirmed Gabriel’s declaration about Mary’s son: “He will be called great” (Luke 1:32a).

Though Jesus will be hated and put to death in this life for His obedience to God, God will resurrect and exalt His name above every other name so that every knee will bow and confess that He is Lord (Philippians 2:9-11). This will be the ultimate fulfillment of Elizabeth’s prophecy: blessed is the fruit of your womb!

Today this prophecy is fulfilled every time believers speak well of Jesus, the fruit of Mary’s womb, and praise His name.

3.  And how has it happened to me, that the mother of my Lord would come to me? (v 43)

The third prophetic statement Elizabeth uttered to Mary was a rhetorical question.

In this question, Elizabeth described Mary as the mother of my Lord. What Elizabeth meant by this description is that Mary is the mother of the Messiah. The baby whom Mary was carrying, Jesus, would be the long—promised Messiah of Israel (and the world).

Sometimes people assume that because of Elizabeth’s description of Mary as the mother of My Lord in this rhetorical question and the fact that her son, Jesus, was also God, that Mary should be regarded as “the mother of God.”

But this assumption/description of Mary as “the mother of God” can be misleading.

While Mary was the mother of Jesus, she was only the mother of His humanity, not His divinity. It would therefore be more accurate to describe Mary as “the mother of God in human form.”

Jesus is God in human form. God is eternal and has no beginning or end. And as God the Son, Jesus had no beginning or end. God does not have a mother who gave birth to His divine eternal nature. Mary gave birth to God the Son’s humanity when the Word became flesh (John 1:14). The Holy Spirit conceived Jesus’s humanity inside of Mary’s womb, “and for that reason [her] holy child shall be called the Son of God” (Luke 1:35).

Therefore, Mary is the mother of God the Son’s humanity and not the mother of God absolutely.

Moreover, Elizabeth’s description of Mary in this prophetic utterance as the mother of my Lord is referring to Mary as the mother of the Messiah and not the mother of God.

The Greek word (pronounced “Ky—rios”) that is translated as Lord in verse 43 sometimes refers to God’s covenant name translated as “LORD” in the Old Testament, and sometimes refers to God’s title of “Lord” as in “the Lord of Creation.” But it can also refer to anyone of great importance.

In this context of Elizabeth’s prophecy—my Lord—seems to refer to the important figure of the Messiah. The Jews believed God would send the Messiah to defeat Israel’s oppressors, redeem His people, and restore them to prosperity and perfect peace. They expected the Messiah to be the greatest king of Israel.

Elizabeth knew that her baby would be the foretold forerunner to the Messiah (Luke 1:17). And through the Holy Spirit and her baby John’s Spirit—prompted joyful leap, Elizabeth recognized that Mary’s baby was the Messiah. This was why she referred to Mary as the mother of my Lord.

Elizabeth’s description of Mary as the mother of my Lord validated a key component of Gabriel’s message to Mary, which declared that her child would be the Messiah who sat on the throne of David and who would reign over the house of Jacob forever (Luke 1:32-33).

Elizabeth raised this rhetorical question—And how has it happened to me, that the mother of my Lord would come to me?—in prophetic humility and wonder. The question means, why would the mother of the Messiah (a person of immense significance) take the time to come visit someone as lowly as Elizabeth? How has it happened that the Messiah’s mother has come to my house?

Even though Elizabeth was important—she was the mother of the Messianic forebearer—she recognized the greater importance of Mary, the mother of the Messiah.

What Elizabeth confessed through this prophetic question to Mary was similar to what her son John would later confess about himself in relationship to Jesus:

“One is coming who is mightier than I, and I am not fit to untie the thong of His sandals.”
(Luke 3:16b)

“He must increase, but I must decrease.”
(John 3:30)

These statements are examples of how John humbly deferred to the greater glory of Jesus, just as John’s mother Elizabeth now humbly deferred to the greater honor of Mary, the mother of Jesus.

4.  For behold, when the sound of your greeting reached my ears, the baby leaped in my womb for joy (v 44)

This prophetic statement indicated the spiritual significance when Mary, the mother of the Lord (Messiah), first greeted Elizabeth.

Elizabeth said her baby (John) leaped in her womb for joy at the sound of the Messiah’s mother’s voice. This verse reveals that babies in their mother’s womb are persons, capable of feeling and acting on emotions such as joy.

The reason the baby John leapt in Elizabeth’s womb was because (and as explained above) he was the Messiah’s forerunner (Luke 1:17), and through being filled with the Holy Spirit from the womb according to Gabriel’s prediction to Zacharias (Luke 1:15), baby John recognized the presence of the Messiah through the sound of Mary’s voice when she greeted Elizabeth.

Luke wrote that Elizabeth specifically told Mary that her baby leaped in her womb for joy when she heard Mary’s greeting. From this personal detail and others, it appears as though Luke interviewed Mary (or someone close to Mary) as an eyewitness of the events of Jesus’s life when he investigated everything carefully from the beginning (Luke 1:2-3).

5.  And blessed is she who believed that there would be a fulfillment of what had been spoken to her by the Lord” (v 45)

The last statement of Elizabeth’s prophetic utterance pronounced a blessing over Mary.

In verse 45, the pronoun—she—refers to Mary.

Elizabeth declared that Mary was blessed through her expression: And blessed is she.

This time the Greek term that is translated as blessed is a form of “Makarios” (μακάριος—G3107).

“Makarios” describes a state of supreme happiness uninfluenced by circumstances. “Makarios” captured the highest ideals of “the Good Life” that the Greeks so actively pursued. And Elizabeth prophetically said that Mary found this ideal when Elizabeth said: And blessed is she.

The reason Mary is blessed is because she believed that there would be a fulfillment of what had been spoken to her by the Lord.

“Makarios” (blessed)—the state of supreme happiness/“the Good Life”—is attained through believing God’s word as we overcome life’s trials.

Mary’s son, Jesus—the perfect human who embodied the Greek concept of the ideal man—would demonstrate this truth as He lived a life of complete trust and dependence upon God through all His trials (Philippians 2:5-11, Hebrews 12:2).

• As a human, Jesus trusted God (Luke 4:1, 22:42, 23:46).

• As a human, Jesus ascended into heaven (Luke 24:51), and during the judgement He will be seated at the right hand of God (Luke 22:69).

Mary believed that what the angel told her was true and would be fulfilled. When Mary had first heard the prophetic word of the Lord spoken to her from Gabriel, who stands in the presence of God (Luke 1:19), she responded in humble faith:

“Behold, the bondslave of the Lord; may it be done to me according to your word.”
(Luke 1:38)

Elizabeth’s final prophetic statement: And blessed is she who believed that there would be a fulfillment of what had been spoken to her by the Lord contrasts Mary’s response to the angel’s message with how her husband, Zacharias, responded to the message the angel spoke to him.

Zacharias responded with skepticism when Gabriel first told him that he and his elderly wife, Elizabeth, would have a son who would become the Messianic forerunner,

“Zacharias said to the angel, ‘How will I know this for certain? For I am an old man and my wife is advanced in years.’”
(Luke 1:18)

For his unbelief, Gabriel rebuked Zacharias the priest and struck him mute (Luke 1:20). For her faith, Elizabeth called Mary “makarios” (blessed).

Given Mary’s circumstances, it was meaningful that Elizabeth declared Mary to be “makarios.” Mary was likely scoffed at and ridiculed, when/if she told others what the angel told her about her miraculous pregnancy and the special child she would deliver. Elizabeth affirmed the truth about Mary—she was not what others said or thought about her, she was blessed and “highly favored” by God.

What Elizabeth said about Mary being blessed in these wonderful but difficult circumstances is a perfect example of what Jesus would later teach about “makarios” to His disciples. Jesus taught:

“Blessed [“Makarios”] are you when men hate you, and ostracize you, and insult you, and scorn your name as evil, for the sake of the Son of Man. Be glad in that day and leap for joy, for behold, your reward is great in heaven.”
(Luke 6:22-23a)

As a pregnant virgin who was betrothed to be married, Mary faced insults, scorn, hatred, and ostracism; and for a time, even appeared to have her wedding cancelled (Matthew 1:19). She suffered all of this for the sake of Jesus the Messiah. Therefore Mary is blessed and had good cause to “be glad” and to “leap for joy” amidst her unjust persecution because her “reward is great in heaven” (Luke 6:23).

Despite any skepticism or scorn she may have faced, Mary continued to believe that there would be a fulfillment of what had been spoken to her by the Lord, through the angel Gabriel. Mary chose to view her difficult trials concerning the birth of Jesus as Jesus would later choose to view His difficult trials of His death and the cross.

“Jesus… for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.”
(Hebrews 12:2)

We too are encouraged to adopt Jesus’s (and Mary’s) perspective as we run our own race and face our own trials (Hebrews 12:1-2). We are urged to “consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart” (Hebrews 12:3).

If we adopt this perspective and hold fast to it, we too will please God and be “makarios” (blessed).

In the next section (Luke 1:46-56), Mary responds to Elizabeth’s Spirit—filled prophecy with a prophetic song of praise of her own. Her song is commonly called “the Magnificat.”