And after those days, Elizabeth his wife conceived and hid herself five months, saying:
μετα δε ταυτας τας ημερας συνελαβεν ελισαβετ η γυνη αυτου και περιεκρυβεν εαυτην μηνας πεντε λεγουσα
11 Church Fathers comment on this verse
Elizabeth, who remained pure, felt a sense of shame when she became pregnant in her later years, choosing to remain silent for five months until Mary also became expectant. However, once Mary conceived and the child within Elizabeth leaped for joy, she overcame her shame and stood boldly, embracing her role as the mother of a son who was recognized with the honor of a prophet even before his birth.
He mentions that "Elizabeth ... hid" herself, which indicates her grief over what had befallen Zechariah. Her concealment also stemmed from a sense of shame, as she was advanced in age and had only just begun the process of bearing a child. Some suggest that Elizabeth's secrecy was not merely due to her years. The Scriptures do not recount Sarah's concealment despite bearing Isaac at the age of ninety, nor do they mention Rebekah hiding during her pregnancy with twins. In contrast, it is noted that Elizabeth remained in seclusion for five months, likely until her child was fully formed, so he could rejoice in the presence of the Lord, especially with Mary’s announcement approaching. Elizabeth conceived during the month of Sami, which corresponds to October or November, following the completion of Zechariah’s ministerial duties.
The saints maintain a sense of propriety, and even in the fulfillment of their commitments, they experience a degree of modesty. For instance, Saint Elizabeth, who longed for children, hid away for five months. What could this concealment signify if not a sense of bashfulness? Each stage of life carries its own significance, and what is deemed appropriate at one age may not be suitable at another. A transition in age often alters the nature of our actions. Similarly, there is a designated period for marriage—a time when it is appropriate to strive for children—when one is youthful and filled with the hope of conception, possessing the strength to nurture a child, and when the societal norms encourage childbearing alongside a genuine desire for intimacy.
However, as one enters advanced age, a phase more suitable for nurturing rather than creating children, it becomes inappropriate for a woman to display signs of intimacy, even if lawful, while undertaking the burdens of childbearing at an unsuitable age. The frailty of old age can impede men from marrying, and the dread of being perceived as careless is justified. Young individuals, too, often harbor the wish for children and believe that their longing can justify the passions of youth. Yet, how much more disgraceful it is for the elderly to engage in actions that the young hesitate to acknowledge! Even among the young, those who maintain sobriety of heart through reverence for God frequently turn away from youthful deeds when embracing parenthood.
Is it surprising that animals, without words, reveal their instincts toward procreation rather than mere pleasure? Once they sense that their womb has been fertilized and the seed has taken root, they abandon the delights of intimacy, stepping into the role of nurturing parents. However, humans do not show the same restraint; they put both their unborn children and God to the test, defiling the sanctity of creation. "Before I formed you in the womb, I knew you, and before you were born I consecrated you" (Jeremiah 1:5), declares the Lord. Suppress your boldness and consider the hands of your Creator crafting humanity in the womb. He labors while you debase the sacred mystery through unbridled desires. Either emulate the animals or hold God in reverence! The earth itself often rests from its fruitfulness, and when impatient individuals sow their seeds excessively, the land punishes such recklessness by turning fertility into barrenness. Thus, even the elements and creatures reflect nature's own sense of shame in ceasing from the labor of childbirth.
It is understandable that Saint Elizabeth felt a sense of shame regarding the grace granted to her, despite her recognition that there was no fault in it. Though she had conceived with her husband—an understanding inherent to human conception—she was still self-conscious about the age at which she was to bear a child. She rejoiced in being liberated from the societal stigma, which underscores the shame associated with women who do not receive the fruits of marriage, if marriage is their ultimate goal. Although she found comfort in the removal of this reproach, it came along with the shame of her advanced age. It can be inferred that her husband and she no longer shared the marital bed; otherwise, if she were unashamed of late intimacy, she would not be embarrassed about bearing a child. Yet, she felt the weight of motherhood, still unaware of the sacred mystery she carried.
The one who concealed herself in the secret of her mother’s dignity holds the same shame for her lineage. The woman who once felt ashamed of giving birth to a son began to take pride in her impending role as the mother of a prophet. The once doubt-filled is now emboldened; upon hearing the greeting, she proclaimed, “When the sound of your greeting came to my ears, the baby in my womb leaped for joy” (Luke 1:44). With a loud voice, she celebrated the presence of the Lord, fortified by her understanding of the sacred purpose behind her conception. There was no reason for shame when the prophet's birth affirmed that her conception was a divine blessing rather than a mere impulse.
Once the days of his service were completed, he returned home. Shortly after, his wife Elizabeth became pregnant. It is important to note that the priest was required to refrain from being intimate with his wife during his ministerial duties, as prescribed by divine law. After fulfilling his service, Zacharias reunited with Elizabeth due to the announcement of their child's birth. He learned to trust the angel's message despite being rendered mute, and for five months he remained in silence, filled with embarrassment over the late conception until the Virgin also conceived.
The fifth month of her pregnancy may suggest that she was not only engaging with others but also concealing her condition at the same time. However, the original phrasing, περιεκρυνεν εαυτην μηνας πεντε, translates to 'she hid herself in the house.' St. Ambrose offers insight into her reasons for hiding, noting that an older woman giving birth might experience a sense of embarrassment. Conversely, she could have been secluded due to a profound joy. A response to a heavenly encounter often prefers to remain in the shadows, desiring anonymity. Indeed, there are instances when such joy becomes too great to contain, leading to expressions of goodness and praise. Ultimately, while human joy seeks recognition, some blessings prefer to remain unnoticed. This reflects on the Gospel narratives surrounding the life of Jesus Christ, including the conception of John the Baptist.
After his week concluded, he made his way back to his hometown. While it might have been possible for him to inform his wife about the extraordinary occurrence through some sign, it is quite likely that he chose not to disclose all the details of this vision to her or to anyone else. Whether out of thankfulness for God's blessing or to maintain the confidentiality surrounding the reason for the silence placed upon her husband's speech, Elizabeth became pregnant. However, she remained in seclusion for five months, so much so that those around her were unaware of the transformation that had taken place within her.
Even though the initial circumstances surrounding the appearance of the great prophet, who was destined to prepare the way for the anticipated Messiah, were shrouded in secrecy, this very concealment imparted a solemnity that surpassed even the announcement of the Messiah's birth and His miraculous conception. The significance of the Savior became most apparent in His descent into profound humility. As a herald, John required a dignity befitting the King he was set to announce; however, he was not granted the power of miracles, save for the miraculous occurrences that marked the beginning of his life, which would serve as testimony to his divine commission.
After completing another week of service in the temple, Zechariah returned home, and shortly thereafter, his wife Elizabeth became pregnant. This news filled her with immense joy, as it signified the lifting of her societal shame (Genesis 30:23, 1 Samuel 1). However, she concealed this joy for five months and shared it with no one, believing that this miraculous act was the work of the most compassionate God, who had regarded her to remove her disgrace among people, especially during a time when, by natural standards of childbirth, such a blessing was unforeseen. She decided that the announcement of this miraculous occurrence should be revealed at the appointed time by the same wise God.
The Orthodox Church commemorates the conception of the Forerunner on September 23. If the birth of Jesus Christ took place no earlier than late 748 and no later than late 749 from the foundation of Rome, then the conception of the Forerunner, occurring a year and three months prior to the Nativity of Christ, would be dated to 747 or 748. For five months, prior to her encounter with the Blessed Virgin, Elizabeth concealed her pregnancy from others.
Zechariah continued his priestly duties in the temple until the week concluded, which was the following Sabbath when a new week commenced. At the end of the week, he returned to his hometown from Jerusalem and shared the joyous news with his beloved Elizabeth. To their immense delight, the promise from the archangel was swiftly realized. Elizabeth conceived, and for five months, she cherished this profound joy in her heart, joyfully proclaiming, ‘Thus hath the Lord done unto me in these days, in which He hath looked upon me, to remove from me the reproach of men.’ The great mystery was drawing closer to its fulfillment.
She concealed herself for five months, refraining from appearing before others and choosing solitude, likely to have the opportunity to dedicate her time to expressing gratitude and adoration to God for His profound mercy bestowed upon the elderly couple.
In this context, the angel’s joyful announcement, first received in the temple, soon came to fruition: on September 23, the Holy Church commemorates the conception of John the Forerunner of the Lord. The righteous Elizabeth had secluded herself for five months, dedicating this time to glorifying God for His immense kindness towards the elderly couple. Overflowing with gratitude, she expressed, "Thus hath the Lord done unto me in the days in which He hath seen fit to take away my reproach in men." The Church reflects that Elizabeth’s miraculous conception signifies 'a resemblance to the Virgin's incomprehensible nativity.' Just as the morning shines brilliantly and the sun rises, the barren woman proclaims the extraordinary birth of the Virgin.
The angel arises from the lineage of the old, heralding the Word of God, who desired to be born of the Virgin, surpassing even the prophets. It is noted that 'before the miracle of wonders: before the Virgin gave birth to Christ, she conceived the Forerunner in her days, so that those witnessing the natural birth from the elderly could embrace the miraculous birth from an unmarried Virgin.' As St. Gregory of Nyssa says, the grace of God guided people to not view the Virgin's birth as unbelievable, predisposing nonbelievers to accept less extraordinary miracles: a barren, aged woman bearing a son. This event served as a prelude to the miracle that the Virgin would bring forth.
Greek text, 16 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS