To a virgin espoused to a man whose name was Joseph, of the house of David: and the virgin's name was Mary.
προς παρθενον μεμνηστευμενην ανδρι ω ονομα ιωσηφ εξ οικου δαυιδ και το ονομα της παρθενου μαριαμ
18 Church Fathers comment on this verse · 22 commentaries
The angel announces the birth to the virgin not after the conception, lest she should be thereby too much troubled, but before the conception he addresses her, not in a dream, but standing by her in visible shape. For as great indeed were the tidings she receives, she needed before the issue of the event an extraordinary visible manifestation.
He indicates that the virgin was engaged to a man from the lineage of David, highlighting that she too belonged to the same ancestral line; for it was established that both parties in a marriage should come from the same lineage and tribe (Numbers 36:6-9).
To a virgin, for Christ could be born from virginity alone, seeing He could not have an equal in His birth. It was necessary for our Head by this mighty miracle to be born according to the flesh of a virgin, that He might signify that his members were to be born in the spirit of a virgin Church.
The heavenly spirits visit us, not as it seems fit to them, but as the occasion conduces to our advantage, for they are ever looking upon the glory and fulness of the Divine Wisdom; hence it follows, The angel Gabriel was sent.
The prophecy concerning the birth of the Messiah was entrusted to a single lineage (2 Sam. 7:12-13), specifically the descendants of David, rather than the descendants of Levi, signifying that Christ would emerge from David’s line. This lineage persisted even prior to the natural birth of Joseph, who was betrothed to Mary. This glory pertains to David’s line, ensuring that in Christ, both His offspring and heritage have attained the fulfillment of the promise made to them. The Scriptures, however, do not elaborate on Mary's genealogy, as the lineage is conventionally traced through the husband. Had it been customary to delve into maternal ancestry, one could rightfully inquire about Mary's lineage as well.
Since the Lord intended to dissolve the priestly order alongside the kingdom, the Scriptures point to both lines: Judah through Joseph and Levi through Mary (Luke 1:36). It is acknowledged by St. Ephrem that Mary had connections to the tribe of Levi, yet he categorically dismisses the notion that her lineage is from that tribe. In his commentary on 2 Tim. 2:8, he asserts that both Mary and Joseph belonged to the house of David.
Moreover, David, as the ancestral figure from whom Christ would descend, prophesied, "Thou art a priest forever after the order of Melchizedek" (Ps. 109:4), indicating that the priesthood of Christ would not be in the line of Aaron but rather according to Melchizedek, thus confirming that Christ would not originate from the tribe of Levi. If Mary were of another lineage, the Scriptural assertions that Christ is "of the house of David," as well as the angel's declaration, "the Lord God will give Him the throne of David His father" (Luke 1:32), would be inaccurate. To Mary, He is recognized as her son, not as Joseph's, and is revealed according to the Scriptures, "there shall grow...a branch...from the root of Jesse,...a flower shall grow and blossom from his root" (cf. Is. 11:1). The apostle affirms, "Our Lord Jesus Christ was born of Mary, of the seed of the house of David" (cf. Rom. 1:3). Additionally, he writes to Timothy: "Remember...Jesus Christ,...who was raised from the dead, born...of the seed of the house of David" (cf. 2 Tim. 2:8).
And rightly an angel is sent to the virgin, because the virgin state is ever akin to that of angels. Surely in the flesh to live beyond the flesh is not a life on earth but in heaven.
Scripture has rightly mentioned that she was espoused, as well as a virgin, a virgin, that she might appear free from all connexion with man; espoused, that she might not be branded with the disgrace of sullied virginity, whose swelling womb seemed to bear evident marks of her corruption. But the Lord had rather that men should cast a doubt upon His birth than upon His mother’s purity. He knew how tender is a virgin’s modesty, and how easily assailed the reputation of her chastity, nor did He think the credit of His birth was to be built up by His mother’s wrongs. It follows therefore, that the holy Mary’s virginity was of as untainted purity as it was also of unblemished reputation.
Nor ought there, by an erroneous opinion, to be left the shadow of an excuse to living virgins, that the mother of our Lord even seemed to be evil spoken of. But what could be imputed to the Jews, or to Herod, if they should seem to have persecuted an adulterous offspring? And how could He Himself say, I came not to abolish the law, but to fulfil it, (Matt. 5:18.) if He should seem to have had his beginning from a violation of the law, for the issue of an unmarried person is condemned by the law? (Deut. 23:17.) Not to add that also greater credit is given to the words of Mary, and the cause of falsehood removed? For it might seem that unmarried becoming pregnant, she had wished to shade her guilt by a lie; but an espoused person has no reason for lying, since to women child-birth is the reward of wedlock, the grace of the marriage bed. Again, the virginity of Mary was meant to baffle the prince of the world, who, when he perceived her espoused to a man, could cast no suspicion on her offspring.
But still more has it baffled the princes of the world, for the malice of devils soon detects even hidden things, while they who are occupied in worldly vanities, can not know the things of God. But moreover, a more powerful witness of her purity is adduced, her husband, who might both have been indignant at the injury, and revenged the dishonour, if he also had not acknowledged the mystery; of whom it is added, Whose name was Joseph, of the house of David.
The virgin was engaged, allowing the birth of Christ to remain hidden from the enemy. The devil had heard the prophets declare that the Messiah would be born of a virgin, prompting him to observe the maidens closely, hoping to ensnare the one whom he would see carrying a child. Therefore, it was God's will that the woman chosen to bear His Son should be betrothed to her husband, keeping the adversary from knowing of the miraculous conception. The engagement of Our Lady is referenced in the introduction to the Gospel of Matthew, where it is noted that both the Virgin and Joseph were from the lineage of David. Thus, both of them belonged to the house of David.
For if she had had no husband, soon would the thought have stolen into the Devil’s mind, how she who had known no man could be pregnant. It was right that the conception should be Divine, something more exalted than human nature.
To the virgin Mary was sent, not any one of the angels, but the archangel Gabriel; for upon this service it was meet that the highest angel should come, as being the bearer of the highest of all tidings. He is therefore marked by a particular name, to signify what was his effectual part in the work. For Gabriel is interpreted, “the strength of God.” By the strength of God then was He to be announced Who was coming as the God of strength, and mighty in battle, to put down the powers of the air.
It was a fit beginning for man’s restoration, that an angel should be sent down from God to consecrate a virgin by a divine birth, for the first cause of man’s perdition was the Devil sending a serpent to deceive a woman by the spirit of pride.
Maria, in Hebrew, is the star of the sea; but in Syriac it is interpreted Mistress, and well, because Mary was thought worthy to be the mother of the Lord of the whole world, and the light of endless ages.
Because either the Incarnation of Christ was to be in the sixth age of the world, or because it was to serve to the fulfilling of the law, rightly in the sixth month of John’s conception was an angel sent to Mary, to tell her that a Saviour should be born. Hence it is said, And in the sixth month, &c. We must understand the sixth month to be March, on the twenty-fifth day of which our Lord is reported to have been conceived, and to have suffered, as also to have been born on the twenty-fifth day of December. But if either the one day we believe to be the vernal equinox, or the other the winter solstice, it happens that with the increase of light He was conceived or born Who lighteneth every man that cometh into the world.
But if any one shall prove, that before the time of our Lord’s nativity or conception, light began either to increase, or supersede the darkness, we then say, that it was because John, before the appearance of His coming, began to preach the kingdom of heaven.
Which last applies not only to Joseph, but also to Mary, for the Law commanded that every one should take a wife out of his own tribe or family. It follows, And the virgin’s name was Mary.
Consequently, God dispatches the Archangel to the Virgin, and through the integrity of Her virginity, He designates Her as His Mother by the authority of a solitary announcement. Had She conceived through a natural seed, the One born would not have transformed into the new man, nor would He have been without sin, nor the Redeemer of the fallen; for the act of physical generation, when indiscriminately combined with God's divine will, takes hold of our faculties, rendering them not entirely free of iniquity. Thus, David proclaimed: ‘In iniquity I was conceived, and in sin did my mother bear me’ (Psalm 50:7). Accordingly, if the conception of God had originated from a seed, He would not have emerged as the new Man or the Creator of a New and everlasting life.
Had He inherited the old lineage and been a partaker of original sin, He could not embody the fullness of the pure Divine Essence or transform His flesh into an unending source of sanctification, nor could He cleanse the corruption of our ancestors through His abundant power, nor be capable of sanctifying all things thereafter. Therefore, not an angel nor a man, but the Lord Himself, came to save us, taking on flesh within the Virgin’s womb while remaining ever-unchanging God. It was appropriate for the Virgin to bear witness to this miraculous conception and to assist in the profound works of salvation. Was it not the journey to Bethlehem, heralded and exalted by the angels at His Birth? Or perhaps His presentation at the Temple, where Simeon and Anna recognized Him as the Lord of both life and death? His escape from Herod into Egypt and His return, as foretold by sacred prophecies, and many other significant events that need not be detailed now? For this reason, Joseph the Betrothed was chosen, with an angel being sent to the Virgin who was engaged to a man named Joseph. The phrase ‘of the house and lineage of David’ applies to both, given that both the Virgin and Joseph descend from David. It is noted that ‘the name to the virgin, Mariam’ translates to ‘Mistress.’ This title signifies the dignity of the Virgin and affirms her purity, reflecting her unique way of life and comprehensive strength, encapsulated in one word—omnipotence. Possessing the noble name of Virgin, She retained perfect purity in both body and soul with no blemish whatsoever, fully equipped in every capacity, untouched and eternally undisturbed; she is the closed Door of the treasury and the sealed Book, concealing the profound mysteries from view. For this reason, it is written about Her: ‘This is the Sealed Book’ (cf. Is. 29:11), and, ‘The Door shall be shut, and no man shall pass through it’ (Ezek. 44:2). Moreover, the Virgin holds a distinguished rank in dignity, as she ruled over all creation when she conceived the Lord of the universe and brought Him forth into the world.
To a virgin pledged to a man named Joseph, Luke the Evangelist primarily emphasizes the Mother of God while mentioning Joseph briefly. In contrast, Matthew focuses more on Joseph. The term ‘betrothed’ typically refers to an engagement for marriage. Historical narratives about Our Lady indicate that tradition holds the Blessed Virgin made a vow to God to maintain her virginity throughout her life. Given the uniqueness of this situation, the priests determined it was necessary to betroth her to someone who would protect her virginity and support her. In the Old Testament, husbands had the right to live with their wives, but this was in a manner that could be likened to an angelic existence rather than a marital one.
If the involvement of priests in Mary's destiny seems unusual, one must recall that this is a singular occurrence from which great things are to unfold. Contemporary customs should not apply here; instead, tradition serves as a continuation of the Gospel narrative. St. Chrysostom notes that Jesus Christ needed to be born ‘of a virgin betrothed’ to shield her from shame and potential death, as she could have faced stoning for adultery. St. Ignatius the Theologian, in his Epistle to the Ephesians, indicates that this arrangement concealed the mystery from the devil. St. Ambrosius asserts that Christ preferred to have people doubt his lineage than to compromise His mother’s honor. The Virgin posed the question: "How shall this be, since I know not a man?" (Luke 1:34), indicating her lack of knowledge of her husband and her desire to remain untouched. Tradition holds that Joseph was elderly at that time, a claim supported by the Gospel, which does not mention him explicitly in the events at the Cross, where Jesus entrusts His mother to John, suggesting Joseph had passed away. "Of the house, that is, of the tribe of David," since the Messiah is foretold to come from David's lineage. Common belief holds that Mary was living in Joseph's home during this period. It was customary for a bride to move into her betrothed's house until their marriage was finalized. Matthew states, "before she dwelled with him," indicating that she was staying in Joseph’s residence. The angel instructed Joseph, "Fear not to take unto you Mary your wife" (Matt. 1:18-20), yet it is also noted that "Joseph... was minded to put her away" (απολησαι αυτην), meaning to give her a certificate of divorce. Among the Jews, even if the marriage was not consummated, the bride's betrothal granted the groom the option to issue a divorce if he chose not to take her. From the Gospel summary, it is revealed that the Annunciation to the Blessed Virgin occurred while she was still in her own home. Following this, she traveled to visit Elizabeth. Subsequently, Joseph took her into his household, where she remained until the birth of her Son. This is supported by the fact that Joseph traveled with Mary to Bethlehem for a census ordered by Caesar, where she gave birth (Luke 2:4-5), though this detail is not central. The Gospel narratives provide insight into the circumstances surrounding the earthly life of Jesus Christ, including the Annunciation of His Nativity.
In the sixth month of Elizabeth's pregnancy, an angel was dispatched, not to the prominent city of Jerusalem but to a small and unfamiliar village in Galilee known as Nazareth. This angel did not appear to a revered priest, esteemed for his virtues by both God and people, but to a young virgin who was unknown to the world. The angelic visit occurred not within the confines of a temple, synagogue, or any sacred space, but in a humble dwelling—a virgin who might have been more associated with disgrace than the honor of divine selection. It is very likely that this encounter took place during her moment of prayer, as she looked upward and her spirit soared toward the heavenly throne.
In that sacred moment, worldly distractions faded away, and an angel, radiating with joy, stood before her inner sight.
“Hail, favored one,” the heavenly messenger greeted the blessed Virgin. Although the salutation was of earthly origin, in the divine context it brimmed with profound joy. Mary, absorbed in her prayers, seemed not to notice this greeting at first. “The Lord be with you,” continued the angel; this, too, was a common greeting, yet it felt uniquely significant in that moment. Mary remained troubled; the angel's presence and his words filled her with wonder. Finally, the angel drew her attention with a new proclamation: “Blessed are you among women.” This declaration troubled Mary even more, as she felt this praise was beyond her worth; her humility made her question whether there was any deception involved. Was this a trustworthy messenger?
In the sixth month following Elizabeth's conception of the Forerunner (cf. 24:36), the same celestial messenger who heralded the Forerunner's conception was dispatched to the Galilean town of Nazareth. There, he visited the virgin Mary, who was betrothed to Joseph, a man from the lineage of David, and it seems she resided in her fiancé's home during the period between their betrothal and marriage. The Archangel Gabriel suddenly appeared to her and greeted her, saying, "Rejoice, O favored one" (cf. 30, Eph. 1:6). "The Lord is with thee; blessed art thou among women!" God showers humanity with His mercies and blessings, while humanity honors the celestial beings in glorification. The Blessed Virgin, chosen by God, embodies the pinnacle of joy; for this reason, she is venerated by every generation (v. 48) and is regarded as blessed by humankind.
To the Blessed Virgin Mary, engaged to Joseph. As tradition holds, Mary was studying the writings of the prophet Isaiah during this period and meditated on his prophetic declaration: Behold, the virgin shall conceive and bear a Son, and they shall call His name Immanuel (Isaiah 7:14), and she fervently sought God's assistance for the prompt arrival of the Redeemer foretold by the prophets.
In a tranquil cottage, the devout Zacharias and Elizabeth were eagerly counting the days until the fulfillment of the promise they had received. Meanwhile, in a small town named Nazareth, located 180 versts to the north, another profound and joyous, yet simultaneously awe-inspiring mystery was unfolding. There resided a relative of Elizabeth, the young virgin Mary, who was the holy result of the fervent prayers of Joachim and Anna, a righteous couple akin to Zacharias and Elizabeth. This couple traced their lineage back to the royal house of David. Joachim hailed from the tribe of Judah and was a descendant of King David, while Anna was of priestly descent, being the daughter of Matthan from the tribe of Aaron.
The couple enjoyed a life of abundance, for Joachim was a wealthy man and, like the forefathers of Israel, possessed numerous flocks. However, it was their deep piety that set them apart and earned them God's special grace. A notable aspect of their character was their generosity; they contributed two-thirds of their earnings annually, with one portion dedicated to the temple and the other shared with those in need. Yet despite their outward blessings, they, like Zacharias and Elizabeth, secretly grieved over their childlessness. They prayed diligently for God to alleviate their barrenness, but by the time they reached the fiftieth year of their marriage, their hopes had not yet borne fruit. This unfulfilled yearning, shared by the righteous of the Old Testament for the swift arrival of the Messiah, together with a painful awareness of their own barrenness, led to deep sorrow. As they advanced in age, their hope dimmed further, weighed down by the scorn of the people.
One day, this embarrassment weighed heavily on Joachim’s heart. During a significant feast, he traveled to the temple in Jerusalem, intending, as was his custom, to offer a sacrifice to the Lord. Despite his heartfelt devotion, his offering was met with disdain by a man named Reuben, who scornfully said, “Why do you wish to offer your gifts to God before others? You are not worthy of it, as one who is barren.” This rebuke pierced Joachim's heart more painfully than a sharp blade, leading him to believe his sins were so grievous that he deserved such humiliation. In profound sadness, he left the temple, surrendering himself to tearful prayer, pouring out the sorrow that had accumulated within him. Hearing of her husband's distress, Anna wept inconsolably and prayed to God for comfort. The depth of her sorrow impacted all around her, prompting her servant Judith to gently console her: “Now it is not proper to grieve, for the great day of the Lord has come.” Finding solace in Judith's words, Anna donned her festive attire and went into the garden around the ninth hour, where she sat beneath a laurel tree, quietly praying, “O God, my father,” her lips whispering, “bless me and hear my cry, as You heard Sarah and blessed her with the birth of Isaac.”
As she prayed, Anna noticed a sparrow's nest in the laurel's branches; this symbol of motherhood stirred her heart, leading her to lament, “Woe is me, woe is me, for I have no children! Alas, I am shamed among the children of Israel. To whom may I be compared? Not to the birds of the sky, for they have young; not to the foolish animals, for they also bear fruit before You; not to the creatures of the waters, for they, too, bring forth their offspring, praising You, O Lord.” In the midst of her sorrowful reflections, an angel appeared, announcing that she would bear a child. This extraordinary news took Anna by surprise, leading her to declare, “As the Lord God lives, whether my child shall be male or female, I dedicate him or her to the Lord, and the child will serve Him all the days of life.” Without delay, she shared this joyful news with Joachim, who had retreated into the wilderness with his flocks, mourning his woes. Trusting fully in God's promise, both parents rejoiced, and in due time, Anna gave birth to a daughter named Mary. This holy child, the answer to their many prayers, was dedicated to God and brought to the temple in Jerusalem at the age of three, where she was given a special room adjoining the temple.
In the temple, Mary was surrounded by many pious individuals devoted to God's service. Jewish custom held that their firstborn children were dedicated to the Lord, often being raised within the temple until they reached maturity. Among these children were a group known as the Nazoreans, who lived a lifestyle reminiscent of modern monks. Mary's Presentation in the Temple was a grand occasion. As Joachim and Anna approached the temple with their daughter, the priests, led by the high priest, came forth to greet them with song. Upon placing her daughter on the first step leading up to the temple, Anna exclaimed with joy, “Come, my daughter, to Him who gave you to me! Come, you sanctified ark, to the gracious Lord! Come, door of life, to the merciful Giver! Come, ark of the Word, into the temple of the Lord! Come into the church of God, joy and gladness of the world!” Encouraged by this magnificent celebration, the little girl ascended the temple steps and was received by the high priest, growing up in the temple alongside other girls.
The Blessed Mary remained in the temple until she was fourteen, dedicating herself to prayer and practicing her needlework skills. She learned to read and write perfectly, studying God's law and delving deeply into the Holy Scriptures, which amazed all who witnessed her wisdom. She practiced her needlework by spinning linen and wool and took pleasure in embroidering, particularly the garments of the priestly vestments. Her skill was demonstrated in the creation of a seamless tunic for the Lord Jesus Christ, which was so exquisitely crafted that those who crucified Him chose to cast lots for it instead of tearing it (John 19:23-24). Meanwhile, the blessed Joachim and Anna, rejoicing in the miraculous birth of Mary, peacefully ended their earthly journey and joined their forefathers. Though Mary now stood alone in the temple, she found solace in the loving care of her relative Elizabeth, the wife of righteous Zacharias, who had likely welcomed her before. However, as Mary reached maturity, it was customary for her to marry. Wishing to remain devoted to God and recognizing the absence of protections for her purity, she was entrusted to a pious elder named Joseph, a carpenter from Nazareth and a relative from the royal lineage of David. Joseph, by virtue of his age, kinship, and piety, was deemed the most suitable guardian of her virginity. After her betrothal to Joseph, Mary returned to her hometown, where she led a quiet and pious life. Raised in the temple amidst its sacred atmosphere and prepared from birth for her divine calling, Mary was entirely dedicated to serving God, committing herself to constant prayer and meditation on His words. Like all the righteous of Israel, she set aside specific times for prayer during the morning, noon, and evening sacrifices, retreating to her designated room for private devotion. It was during one such moment that a momentous event was about to unfold.
To the betrothed virgin, etc.: refer to the commentary on Matthew 1:18-19. - ‘Of the lineage of David’: this observation pertains to both individuals engaged, as they both belonged to David’s family (see note on Matt. 1:16).
Passages read together with this verse.
Greek text, 16 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS