Luke 1:26Meaning & Commentary from the Church Fathers

bode of the King of angels; he approached the Virgin pledged to Joseph, yet destined for the Son; the incorporeal messenger came to the chaste Virgin; a lamp was sent to indicate the Sun of righteousness; a daybreak was sent, preceding the dawn; Gabriel was sent to reveal Him who exists in the depths of the Father and rests in the embrace of the Mother; he was sent to direct attention to Him who reigns on the throne and lies in the manger; a warrior was sent to declare the mystery of the King—an enigma embraced by faith, not scrutinized by excessive inquiry—an awe-inspiring mystery to be revered, not weighed on scales, acknowledged but not measured. In the sixth month, Gabriel was sent to the Virgin. What does this sixth month signify? It refers to the month in which Elizabeth received the good news, and from which John was conceived. This becomes evident as the archangel explains to the Virgin: “Behold...,” he says, “Elizabeth your relative, who is called barren, has also conceived a son... and she is now in the sixth month” (Luke 1:36). The sixth month—referring to John’s conception—was indeed the time for the warrior to arrive first, for the guardian to make his appearance ahead of time, and for the herald of the Lord’s coming to prepare the way.

Today, I wish to unveil before you a glimpse of the Incarnation of the only-begotten Son of God, so that you can comprehend how God the Word, being the sole begotten of the Father, took upon Himself our humanity, wishing to share in our essence as His servants; how the Most High lowered Himself from heaven to experience humiliation alongside us; how the one abundant in riches became partaker of our impoverishment; how the all-sufficient One welcomed His created beings without requiring them; how the Creator joined with His creation; how the compassionate One, while remaining God, became man; how the Sun of righteousness, having ignited the lamp of the body within Himself, searched for the lost drachma; how the good shepherd, veiling His Godhead beneath the form of a sheep, wandered in search of His lost sheep, calling to each one: “I am the good shepherd” (John 10:11). However, first, it is essential for us to recite the words of the Holy Gospel proclaimed in our churches today: “But in the sixth month the angel Gabriel was sent from God to a city of Galilee, named Nazareth, to a virgin engaged to a man named Joseph, of the house of David; and the name of the virgin was Mary. The angel came to her and said, ‘Rejoice, O favored one! The Lord is with you; blessed are you among women.’” In the sixth month following Zacharias’s silence due to disbelief, after the remarkable fruitfulness of Elizabeth, after John the Baptist had been nestled in the womb for six months, after the forerunner had already emerged in the wasteland of barrenness, and after the light had shone in the dark confines of the womb, the angel Gabriel was dispatched by the Sun of Truth.

The Annunciation to Mary occurred on the tenth day of the month of Arecq, which corresponds to the Hebrew month of Nisan. This is noted as the sixth month after that event. According to the law, on the tenth day of the month of Arecq, the paschal lamb was to be set apart from the flock and kept in a designated place. On that same day, the true Lamb was also enclosed in the womb of the Virgin, precisely during the time when the sun’s light reaches its zenith at the vernal equinox, illustrating that He came to cover the shame of Adam.

The Lord would rather have His birth questioned than His Mother's purity compromised, knowing well that the honor of a virgin is easily tarnished and her modesty vulnerable to slander. The sanctity of St. Mary's virginity remains intact, safeguarding her reputation.

This concept aligns with the idea that saints should receive external validation (as seen in 1 Timothy 3:7) to prevent any misconceptions about the virgins who faced unfounded criticism, allowing them no excuse that the Lord's mother was similarly doubted.

What accusations could be made against the Jews or Herod if their persecution appeared directed at one born of immorality? How could the Lord assert that He had come to fulfill the law (Matthew 5:17) if the circumstances of His human arrival suggested a violation of it, given that births from unmarried women were condemned? Hence, the most credible witness to purity is brought forth—Joseph, who could have raised concerns and sought reparation for any dishonor had he not recognized the sanctity of the sacrament. This acknowledgment bolsters Mary's credibility and dismisses any need for deception. A pregnant unmarried woman might have felt compelled to conceal her guilt, but married individuals are blessed by the gift of childbirth, which is a reward of matrimony.

A significant aspect to consider is that Mary's virginity confounded the prince of peace, who, noticing her engagement, felt threatened by this birth. The Lord's intentional deception of the ruler of this world is revealed in His commands for the apostles to remain silent about His identity as the Christ (Matthew 16:20), His instructions for the healed not to proclaim their healing (Mark 1:44), and His commands for the demons to be silent regarding the Son of God. The Apostle confirms this ordained deception: “But we preach the wisdom of God, the secret, hidden wisdom... which none of the rulers of this age... recognized; for if they had, they would not have crucified the Lord of glory” (1 Corinthians 2:7, 8). Had they recognized Him, they would never have permitted His redemption through suffering. Thus, the Lord engaged in a strategic deception for our benefit, outmaneuvering the devil during temptation, wherein the devil called Him the Son of God without compelling Jesus to proclaim His divine nature. Even the devil, who challenged, “If you are the Son of God, throw yourself down” (Matthew 4:6), ultimately understood this unsettling truth and withdrew. The demons acknowledged Him, stating, “We know who You are, Jesus, the Son of God! Why did You come before the time to torment us?” (Matthew 8:29), for they were aware of His forthcoming arrival. Conversely, the rulers of this world failed to comprehend, which is corroborated by the apostolic witness: had they known, they would not have crucified the Lord of glory. While malevolent spirits discern even what is hidden, those engrossed in worldly pursuits remain oblivious to the divine.

The Evangelists demonstrate wisdom in their narrative divisions: St. Matthew informs us that an angel instructed Joseph not to abandon Mary (Matthew 1:20). St. Luke affirms they had not yet completed their marriage, as indicated by Mary’s inquiry to the angel, “How will this be, since I do not know my husband?” (Luke 1:34). St. Luke also confirms her virginity, noting, “And the virgin's name was Mary,” and the prophet foretold of her conception by declaring, “Behold, the virgin shall conceive in the womb” (Isaiah 7:14). Joseph’s response further underscores this truth; upon discovering Mary’s pregnancy, he intended to quietly divorce her. Upon the cross, the Lord underscored this by saying, “Woman, behold your son,” to the disciple, and then, “Behold your mother” (John 19:26-27). Both the disciple and the Mother then affirmed that from that moment, the disciple took her into his home (John 19:27). If their marriage had been consummated, she would not have left her husband, nor would a righteous husband have permitted such departure. Consequently, how could the Lord instruct on the separation of spouses if, according to His teaching, a man may divorce his wife only in the case of adultery (Matthew 5:32)?

St. Matthew illustrates the imperative for a righteous man faced with discovering his wife’s unfaithfulness: he must remain untainted by attempting to take a life and preserve his own integrity. This principle is vital, as Scripture states that he who joins himself to a harlot becomes one body with her (1 Corinthians 6:16). Thus, Joseph exemplifies righteousness, making him a worthy witness, for the righteous speak truthfully and their judgments are sound (Psalm 36:30). Concern should not arise from the frequent references to Joseph as a spouse (Matthew 1:20); the marriage rite affirms the bond without implying loss of virginity. Ultimately, no one can abandon that which they have not accepted, and Joseph’s willingness to consider divorce signals that he had indeed accepted Mary as his bride.

Additionally, we need not fret over the Evangelist's assertion: “He knew her not until she had given birth to a son” (Matthew 1:25). Firstly, it is characteristic of Scripture to phrase statements this way. For example, it also says, “And until you are old, I am” (Isaiah 46:4). Did God cease to exist after their old age? Likewise, “The Lord said to my Lord, Sit at My right hand, until I make Your enemies Your footstool” (Psalm 109:1). Will He not continue to sit thereafter? Secondly, in the context of legal matters, one often provides only what is necessary for the case and avoids unnecessary elaboration; it suffices to strengthen one’s argument. Therefore, while trying to convey the immaculate mystery of the Incarnation, the Evangelist found it unnecessary to further emphasize Mary's virginity, aiming to present himself as a herald of the mystery rather than merely a defender of the Virgin's honor. His portrayal of Joseph's righteousness serves as a clear testament that Joseph could not act against the temple of the Holy Spirit, the Mother of the Lord, in whom this sacred mystery was realized.

Having learned about the unfolding of events and the underlying design, we now turn our attention to the mystery. Mary stands betrothed yet remains a virgin; she embodies the Church, being pure and engaged to her husband (Ephesians 5:27). The virgin conceived through the Spirit and gave birth joyfully. Furthermore, just as St. Mary is engaged to one but conceived by another, each Church, filled with Spirit and grace, visibly communes with the bishop before her, albeit temporarily.

For instance, Michael means “who is like God,” Gabriel signifies “the strength of God,” and Raphael represents “the healing of God.” Gabriel is sent to Mary, whose name also conveys “the strength of God.” His task is to announce the One who chose to appear in humility to shatter the adamant gates of hell. The Psalmist speaks of Him, saying, “Lift up your heads, O you gates; and be lifted up, you everlasting doors; and the King of glory shall come in. Who is this King of glory? The Lord, strong and mighty; the Lord, mighty in battle. Lift up your heads, O you gates; lift them up, you everlasting doors; and the King of glory shall come in” (Psalm 24:7-10). Therefore, through God’s strength, the One who is the Lord of might and valor comes to confront the powers of darkness.

Blessed Augustine provides an interesting observation concerning this timing; he asserts that the Forerunner’s conception occurred after the autumnal equinox, a time when daylight begins to wane. His birth also follows the autumnal equinox, symbolizing a further decrease in daylight, whereas the Saviour’s conception took place after the vernal equinox, when daylight begins to extend. His birth occurred post-winter equinox, corresponding to the time when daylight again increases. This pattern illustrates the fittingness of Christ's growth alongside John's diminishment. The angel Gabriel, the same messenger who visited Zechariah and Daniel to proclaim the arrival of the Messiah, also appears to Mary. Angels serve as ‘ministering spirits’ (Hebrews 1:14), assisting us in various ways with distinct roles. Just as a well-organized human society assigns responsibilities based on individuals' unique qualities and abilities, so too must it be in heaven. Gabriel holds a significant role, designated solely for special missions during critical events. He comes as 'sent from God'—not as humans might interpret God’s will in their minds without direct divine communication. The mention of Nazareth holds significance, as it was prophesied. This includes the examination of the Gospel narratives recounting the conditions surrounding the earthly existence of Jesus Christ, particularly the Annunciation of His Nativity.

“Hail, favored one,” proclaimed the messenger from on high to the angelic virgin. Although the greeting seemed ordinary, in the mouth of the heavenly being, it was undoubtedly infused with joy. Mary, deeply focused on her prayers, seemed not to register this remark. The angel continued, “The Lord be with you”—another salutation, one that had been familiar among people for ages, yet on this occasion, it carried profound significance. Still, Mary was troubled, sensing that there was something remarkable about the angel’s presence and message. Eventually, the angel reassured her with a new blessing: “Blessed are you among women.” This declaration deeply disturbed Mary, as she felt unworthy of such high praise; her humility led her to question whether there was an ulterior motive behind these words. Was this truly a messenger of good news?

While living in the temple among other young maidens, the Virgin Mary devoted her time to prayer, studying the Holy Scriptures, and engaging in needlework. Upon reaching the age of fourteen, she was required to leave the temple, as custom dictated that young women of that age should enter marriage. However, the Blessed Mary made a lifelong vow of virginity to God, which she disclosed to the high priest and other priests. They honored her vow but felt it necessary to ensure her care by betrothing her to Joseph, a righteous elder and her relative, who would act as her guardian in the role of husband. Joseph, a carpenter residing in Nazareth, accompanied the Virgin after their betrothal. In the sixth month following the conception of the Forerunner, the Angel Gabriel, the same messenger who had announced to Zacharias the forthcoming birth of John, was sent by God to Nazareth.

This couple led a prosperous life; Joachim was wealthy and, like their Israelite ancestors, owned numerous flocks. Yet, it was their profound piety that set them apart and earned them God's special grace.

Tradition highlights one remarkable aspect of their character that exemplified their lives, filled with reverence for God and compassion for their neighbors. Each year, they dedicated two-thirds of their income—one portion to the temple and the other to support the needy. Despite their outward prosperity, their hearts, much like those of Zacharias and Elizabeth, were heavy with a longing for children. They prayed earnestly, asking God to grant them relief from their barrenness, yet it was the fiftieth year of their marriage, and still, there were no children. This unfulfilled desire—a shared sorrow among the righteous of the Old Testament—for the swift arrival of the Messiah, compounded by the heartbreaking reality of their childlessness, led to deep sadness. Their hopes, dimmed by their advancing years, were further burdened by the disdain of the people around them.

During one particularly painful occasion, the anguish within Joachim reached a breaking point. On a significant feast day, he, as a devout follower of the law, came with his fellow countrymen to the temple in Jerusalem to present his customary sacrifice to the Lord. He offered it with heartfelt devotion, but his joy turned to grief when a certain Reuben scornfully dismissed his offering, accusing him of unworthiness due to his barrenness. That rebuke pierced his heart, leaving him troubled and feeling undeserving of honor. Deeply saddened, he left the temple, retreating into a time of tearful prayer, pouring out his soul's anguish. Anna, upon hearing this news, also wept and fervently prayed to God. Her relentless tears touched the hearts of those nearby, and on one of the great feast days, her servant Judith approached her with compassion, reminding her that it was not fitting to mourn during the Lord's celebration.

Encouraged by Judith's words, righteous Anna dressed festively and made her way to the garden. Sitting beneath a laurel tree, she prayed quietly, murmuring, “O God, my father, bless me and listen to my cry, as you heard Sarah and granted her a son, Isaac." As she prayed, her gaze fell upon a sparrow's nest nestled in the branches of the laurel. This sight filled her heart with yearning, and she lamented, “Woe is me, who bears no children! I am born to be scorned among the children of Israel. Whom can I resemble? Not the birds of the air, for they have offspring; nor the foolish beasts, for they also bring forth life; nor the creatures of the sea, for they too give life and bless you, O Lord." Lost in such sorrowful thoughts, suddenly an angel appeared, announcing that she would bear a child. The unexpected news overwhelmed Anna, prompting her to vow, “As the Lord God lives, whether the child born to me is male or female, I dedicate them to the Lord, and they shall serve Him all the days of their life.”

With joy, she relayed the angel's message to her husband, who had retreated to the wilderness among his flocks, mourning his sorrow. Trusting in God’s promise, both Joachim and Anna rejoiced, and in due time, their prayer was answered with the birth of a daughter, whom they named Mary. As the holy result of their intense prayers, Mary was consecrated to God, and at three years old, was brought to the temple in Jerusalem. She was given a chamber within one of the temple's sacred buildings, where many devoted individuals served God. It was customary for Jews to dedicate their firstborn children to God, and some were raised in the temple until a certain age. Among them were the Nazoreans, similar to modern monks. The Presentation of the Most Holy Theotokos at the Temple occurred in a grand manner.

When Joachim and Anna approached the temple with their daughter, the priests, led by the high priest, came out to greet them with hymns. Placing Mary on the first step leading into the temple, Anna joyfully exclaimed, “Come, my daughter, to Him who bestowed you upon me! Come, O sanctified vessel, to the Generous Lord! Enter, O door of life, to the Compassionate Giver of all! Come, O ark of the Word, into the temple of the Lord! Come into the house of God, joy and gladness of the world!” This magnificent setting filled the heart of the young girl with encouragement, and she ascended the steps to the temple, where she was welcomed by the high priest and joined the other girls in their upbringing within the temple.

Mary remained in the temple until the age of fourteen, wholly devoted to prayer and engaged in the art of needlework. She excelled in reading and writing, using her skills to study the law of God. Distinctly gifted, she frequently read the Holy Scriptures and meditated upon them, astonishing all with her wisdom. In her needlework, she spun linen and wool, and skillfully embroidered silk, particularly priestly garments. Her dedication was evident when she prepared for Jesus a seamless garment so exquisite that those who crucified Him cast lots rather than tear it (John 19:23-24). Meanwhile, Joachim and Anna, overjoyed by the miraculous birth of their daughter, passed from this earthly life peacefully to join their ancestors. Left in the temple, Mary found solace in the loving care of her relative Elizabeth, the wife of the righteous Zacharias, whom she likely visited often.

As Mary reached maturity, the time had come for her to marry. However, valuing her consecration to God and preferring to remain unmarried, she faced the challenge of maintaining her purity in a society lacking structures to protect young maidens. Thus, under divine guidance, the high priest and priests decided to betroth her to a devout elder, Joseph—a carpenter from Nazareth—who, being of the royal line of David, would serve as a worthy guardian of her virginity. With the home of Joachim and Anna likely passed down to her, Mary relocated to her ancestral town. After her betrothal to Joseph, she lived a tranquil and pious life. Nurtured in the temple, shaped by its sacred atmosphere, and destined to be the vessel for a great mystery, Mary dedicated herself to fulfilling her vow with unwavering commitment, praying constantly and engaging deeply in the word of God. Like other pious members of her community, with the prescribed times for prayer, she would retreat to her appointed room for private supplication. It was during one of these sacred moments that the momentous event took place.