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Mary was likely between fourteen and sixteen years old when Gabriel came to her. In first-century Jewish culture, betrothal typically happened at that age. She was young, unmarried in the eyes of the community, and pregnant. The social exposure she faced was not theoretical β Joseph considered "putting her away privily" to avoid public disgrace. And yet God chose her. Not despite her youth and vulnerability but within it. The angel's first words to her were not instruction but reassurance: "Fear not, Mary: for thou hast found favour with God." The young woman in an impossible situation had found favor. Not judgment.
Get These Verses Daily β FreeβAnd the angel said unto her, Fear not, Mary: for thou hast found favour with God.β
The first words to a young, unmarried, pregnant woman were not correction or instruction. They were: Fear not. Thou hast found favour. God's first address to Mary in her impossible situation was reassurance, not rebuke.
βAnd God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is.β
Hagar was young, displaced, and desperate with a child dying beside her. God came to her in the wilderness, asked what was wrong, and made a covenant with her child. The young, exposed woman with a child is the one God specifically pursues in this story.
βBut now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.β
The Hebrew possessive 'thou art mine' is absolute. This is spoken to a people at their most vulnerable. God's claim is specific and personal β called by name. The young woman who feels unnamed and unclaimed in her situation is claimed here.
βFor thou art my hope, O Lord GOD: thou art my trust from my youth.β
The Hebrew word for 'hope' β tiqvah β means expectation, something waited for with confidence. Youth and trust in God are joined in this verse. The fear and uncertainty of teen pregnancy can be brought to the God who is specifically named as hope from youth.
βBut my God shall supply all your need according to his riches in glory by Christ Jesus.β
The Greek word 'supply' β plerosai β means to fill completely, to satisfy fully. The specific and practical needs that come with teen pregnancy β provision, direction, support β are addressed by a God whose supply is calibrated to the actual need, not to the plan.
Hagar was young, enslaved, and pregnant when Abraham and Sarah sent her away into the wilderness with nothing but bread and water. When the water was gone, she put her child under a shrub and sat at a distance "that she might not see the death of the child." And God spoke to her. He asked her what was wrong. He opened her eyes to a well she had not seen. And he made a covenant with her child. In Genesis 21, Hagar receives one of the most specific divine attentions in the patriarchal narratives. The young, desperate, displaced woman with a child is the one God pursues.
Psalm 71:5 was written as a prayer of one who had known God from youth: "For thou art my hope, O Lord GOD: thou art my trust from my youth." The Hebrew word for "hope" β tiqvah β means expectation, the thing a person waits for. The teen who brings her fear to God is not bringing something God is unprepared for. Youth and hope are words God joins together.
Commentary is from a charismatic Protestant perspective, drawing on KJV text and public-domain sources including Spurgeon, Andrew Murray, and Matthew Henry.
Isaiah 43:1 contains the most personal of God's assurances: "I have called thee by thy name; thou art mine." The Hebrew possessive is absolute β thou art mine. This is spoken to a people in their most exposed, most vulnerable position. It is spoken to you, by name, in whatever position you are in. The young woman whose situation has made her feel unnamed and unclaimed is claimed here.
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