Miraculous Encounter of Two Pregnant Women in Scripture
The miraculous encounter between the pregnant Mary and Elizabeth, described in the Gospel of Luke, highlights the divine intervention surrounding the births of John the Baptist and Jesus Christ [1, 9]. This event serves as a significant moment in the biblical narrative, connecting the miraculous conceptions of both women.
Mary, though younger and earlier in her pregnancy, traveled to visit her relative Elizabeth [9]. Elizabeth was "well stricken in years" and had been barren, a condition that, like Sarah's in the Old Testament, made her conception miraculous [7, 3]. The angel of the Lord had appeared to women unable to conceive multiple times in Scripture to announce divine intervention [6]. When Mary greeted Elizabeth, the unborn John the Baptist "sprang in her bellie," and Elizabeth was "filled with the holy Ghost" [1]. This physical reaction of the unborn child is interpreted as a recognition of the presence of the Messiah within Mary [1].
The miraculous nature of these pregnancies is emphasized in various theological traditions. Adam Clarke notes the parallel between Elizabeth's situation and that of Sarah and Abraham, where both sterility and old age made conception humanly impossible, thus underscoring the miraculous power of God [7]. The birth of John the Baptist, though conceived miraculously, followed the "ordinary course of nature" in its development and delivery [8]. Similarly, the conception of Jesus in the Virgin Mary's womb is presented as proof of his human nature, a necessary aspect of his mediatorial office [5]. John Gill, in his commentary on Matthew, applies the prophecy "Behold, a virgin shall be with child" directly to Mary and Jesus, asserting that it cannot refer to anyone else [10].
The lineage of both women is also noted: Mary, like Joseph, was of the tribe of Judah and the lineage of David, while Elizabeth was of the tribe of Levi and the lineage of Aaron [4]. This connection by marriage between the two families is explicitly mentioned in Luke [4]. The encounter itself was prompted by the angel's revelation to Mary about Elizabeth's pregnancy, suggesting a divine orchestration to bring these "good people together" [9]. The haste with which Mary traveled to Elizabeth's home underscores the significance of the event [9].
The concept of a miraculous birth or conception is not unique to the New Testament. The Old Testament records instances such as the birth of Isaac to Sarah and Abraham, and the angel of Yahweh appearing to a barren woman to announce a future son, as seen in Judges [7, 3]. The presence of twins in the womb is also mentioned in Genesis [2]. The angel of the Lord, sometimes identified as the pre-incarnate Logos or Son of God, also appeared to Hagar in Genesis [11]. These earlier accounts set a precedent for divine intervention in human reproduction, culminating in the unique circumstances surrounding the births of John and Jesus. The encounter between Mary and Elizabeth thus stands as a pivotal moment, affirming the divine plan unfolding through these two miraculous pregnancies.
Sources
- Luke “Luke 1:41 (Geneva1599) — And it came to passe, as Elisabet heard the salutation of Marie, the babe sprang in her bellie, and Elisabet was filled with the holy Ghost.”
- Genesis “In the time of her travail, behold, twins were in her womb. -- Genesis 38:27”
- Judges “Yahweh’s angel appeared to the woman, and said to her, “See now, you are barren, and don’t bear; but you shall conceive, and bear a son. -- Judges 13:3”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Mary The Virgin — the mother of our Lord. There is no person perhaps in sacred or profane history around whom so many legends have been grouped a the Virgin Mary; and there are few whose authentic history is more concise. She was, like Joseph, of the tribe of Judah and of the lineage of David. (Psalms 132:11; Luke 1:32; Romans 1:3) She had a sister, named, like herself, (John 19:25) and she was connected by marriage, (Luke 1:36) with Elizabeth, who was of the tribe of Levi and of the lineage of Aaron. This is all that we know of her antecedents. She was betrothed to J”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Human Nature of Christ, The — Was necessary to his mediatorial office -- 1Ti 2:5; Heb 2:17; Ga 4:4,5; 1Co 15:21; Ro 6:15,19. Is proved by his Conception in the Virgin's womb. -- Mt 1:18; Lu 1:31. Birth. -- Mt 1:16,25; 2:2; Lu 2:7,11. Partaking of flesh and blood. -- Joh 1:14; Heb 2:14. Having a human soul. -- Mt 26:38; Lu 23:46; Ac 2:31. Circumcision. -- Lu 2:21. Increase in wisdom and stature. -- Lu 2:52. Weeping. -- Lu 19:41; Joh 11:35. Hungering. -- Mt 4:2; 21:18. Thirsting. -- Joh 4:7; 19:28. Sleeping. -- Mt 8:24; Mr 4:38. Being subject to weariness. -- Joh 4:6. ”
- Jude (Protestant academic) “Tyndale House on Jude 13:6: 13:6-7 Several times in Scripture, an angel appeared to women who were unable to become pregnant (13:2) to announce divine intervention through the birth of a child (see Luke 1:5-25; cp. Gen 18; 1 Sam 1).”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 1:7: Both were now well stricken in years - By the order of God, sterility and old age both met in the person of Elisabeth, to render the birth of a son (humanly speaking) impossible. This was an exact parallel to the case of Sarah and Abraham, Gen 11:30; Gen 17:17. Christ must (by the miraculous power of God) be born of a virgin: whatever was connected with, or referred to, his incarnation must be miraculous and impressive. Isaac was his grand type, and therefore must be born miraculously - contrary to the common course and rule of nature: Abraham was a hundred years of ag”
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 1:57: In these verses, we have, I. The birth of John Baptist, Luk 1:57. Though he was conceived in the womb by miracle, he continued in the womb according to the ordinary course of nature (so did our Saviour): Elisabeth's full time came, that she should be delivered, and then she brought forth a son. Promised mercies are to be expected when the full time for them is come, and not before. II. The great joy that was among all the relations of the family, upon this extraordinary occasion (Luk 1:58): Her neighbours and her cousins heard of it; for it would be in every body's ”
- Luke (Nonconformist/Puritan) “Matthew Henry on Luke 1:39: We have here an interview between the two happy mothers, Elisabeth and Mary: the angel, by intimating to Mary the favour bestowed on her cousin Elisabeth (Luk 1:36), gave occasion for it; and sometimes it may prove a better piece of service that we think to bring good people together, to compare notes. Here is, I. The visit which Mary made to Elisabeth. Mary was the younger, and younger with child; and therefore, if they must come together, it was fittest that Mary should take the journey, not insisting on the preference which the greater dignity of her conception g”
- Matthew (Baptist/Reformed) “John Gill on Matthew 1:23: Behold, a virgin shall be with child,.... These words are rightly applied to the virgin Mary and her son Jesus, for of no other can they be understood; not of Ahaz's wife and his son Hezekiah, who was already born, and must be eleven or twelve years of age when these words were spoken; nor of any other son of Ahaz by her or any other person since no other was Lord of Judea; nor of the wife of Isaiah, and any son of his, who never had any that was king of Judah. The prophecy is introduced here as in Isaiah with a "behold!" not only to raise and fix the attention, but ”
- Genesis (Baptist/Reformed) “John Gill on Genesis 16:7: And the angel of the Lord found her,.... This is the first time that mention is made of an angel in Scripture, but is not to be understood of a created angel, but of a divine Person, as appears from Gen 16:10, the uncreated angel, the Logos or Son of God, called the Angel of God's presence, and the Angel of the covenant, Isa 63:9 Mal 3:1; who often appeared in an human form before his incarnation, being sent by his divine Father on one account or another; and hence called an angel, a messenger, or one sent, as in the fulness of time he was sent in human nature to be ”