Luke 1:32Meaning & Commentary from the Church Fathers

For from the beginning, He has been a benefactor, continuously performing acts of kindness, never needing anything Himself, but solely intent on giving and bestowing favor. Yet today, while He continues His generous work, He also enters into the role of recipient. Having bestowed one gift upon His creation and received another in return, He looks not to the great offerings He provided, but rather, in His mercy, delights in the small tokens He receives from those He has graced. His honor derives not only from what He grants the humble servants, but also from what He has shared with them in their need. For although He embraced weariness and accepted poverty, our humble gifts became for Him both an adornment and a realm of glory by His own choosing.

What greater cause for joy could there be for creation, whether visible or unseen, than witnessing its Creator within itself, the Lord of all in the midst of His servants? He remains the Sovereign, having taken on the form of a servant; He has not relinquished His riches, but instead shares them with the needy; He does not descend from glory but elevates the lowly. Rejoice also in the One through whom all these gifts have been offered to mankind: She rejoices as a companion to creation, sharing in these divine gifts; yet She also rejoices in having received these gifts first and foremost, and that through Her they have been extended to all. The fifth and greatest source of joy for the Virgin is that not only does God work through Her but that She herself, in her foresight and understanding, has prepared for the resurrection of humanity.

Unlike the earth which contributed to man's creation without being a participant in it and was merely utilized by the Creator as material, the Virgin brought forth in herself that which drew the Creator to Earth and engaged His creative power. What was this? An immaculate life, the epitome of holiness; a rejection of all evil; a commitment to all virtues; a soul radiating pure light; a body adorned in spirituality; more brilliant than the sun, more celestial than the heavens, and holier than the cherubic thrones; a mind soaring to heights unchallenged even by angelic wings; divine love conquering all passions of the soul; offering herself to God; sharing in union with God, free from any distractions of the created realm.

By adorning both body and soul with these attributes, She caught the gaze of God; through Her unparalleled beauty, humanity itself was transformed, enabling the One who was at odds with men due to sin, to become one of them through the Virgin. The dividing wall between humanity and divinity was rendered insignificant through Her, as whatever had once separated the human race from God was negated by Her presence, thus establishing peace with God even before the world was reconciled, with no need for peace on Her own behalf. For others, She became the source of tremendous blessings. As the Mediator, She interceded for us before God—not through raising her hands on behalf of humanity but by presenting Life itself as her prayer. The righteousness of one soul was enough to counteract the wickedness of all humanity throughout history.

Just as the ark provided salvation amidst the universal shipwreck without succumbing to the same fate, so did the Holy Virgin. She maintained a purity of mind as if no sin had ever tainted humanity, secure in her own integrity. The overwhelming tide of vice that swept across the world, sealing heaven and opening hell, provoking humanity’s strife with God, was powerless against the Blessed Virgin. Despite reigning over creation and disturbing all, it faltered before one soul and one mind. Not only before Her, but through Her, it withdrew from the entirety of the human race. Before the appointed time for God to descend to us by bending the heavens, the Virgin contributed to the universal salvation by preparing a sanctuary for Him who would redeem humanity, transforming a dwelling into one deserving of divine presence. The King discovered nothing in His royal abode that warranted reproach. She provided not just a home fitting for royal dignity but fashioned for Him magnificent robes and majesty, as David articulates.

In a similar fashion, a magnificent city, renowned for its grandeur, beauty, nobility, population, affluence, and power, may offer not only shelter and hospitality to the king but become his crown, a stronghold, and a defender, thereby repelling foes and bringing salvation along with diverse blessings to his subjects. Through all of this, the Virgin facilitated humanity's welfare prior to the arrival of common salvation.

John's merit lies in his self-denial due to his human limitations, but Christ, who possesses the inherent authority to forgive sins, did not withdraw from those whom He could forgive better than by fasting. In a sacramental sense, He does not hesitate to partake in communal meals with those to whom He offers grace. John fasts, while Jesus feasts—each representing a distinctive aspect of humanity: one exemplifying a fasting people and the other embodying a nourished people. Yet even Christ observed fasting, so one cannot dismiss this practice. He dined with sinners to reveal the transformative power of grace. Thus, while John is great, his greatness has a beginning and an end; the Lord Jesus, however, is the Alpha and Omega, the First and the Last (Rev. 22:13, cf. Rev. 1:17, Rev. 2:8). There is nothing before the First and nothing after the Last.

Do not be misled by the conventional understanding of human lineage: do not assume that Jesus cannot be first because He is the Son. The Scriptures clarify this—He is referred to as the firstborn (see Matt. 1:25). The Father is one: the only one who possesses immortality and resides in unapproachable light (1 Tim. 6:16); likewise, He is also described as the only immortal God (1 Tim. 1:17). Neither the Son exists before the Father, nor is the Father without the Son. Disavow one assertion, and you affirm the other; accept both, and you validate their truth. Christ did not declare, “I was before and after,” but instead proclaimed, “I am the First and the Last” (Rev. 1:17, see Rev. 22:13). As the Son is first, He is co-eternal, for He has a Father with whom He shares eternity. I assert that the Son is first, but He is never alone, and I do so with conviction and fidelity to the faith. Why do you strain to hear my words, heretics, seeking to ensnare me in heresy? You are the ones entangled in the trap you crafted. The Son is first, yet not alone: He is first because He is eternally alongside the Father, and not alone because He never exists apart from the Father. This is not merely my claim; it was spoken by Him: “I am not alone because the Father is with Me” (John 16:32). The Father is one because there is but one God; the Father is one because the essence of the Father, the Son, and the Holy Spirit is singular, united as one. The Father alone, the only-begotten Son alone, and the Holy Spirit alone exist distinctively, as the Son is not the Father, the Father is not the Son, and the Holy Spirit is not the Son. The Son and the Holy Spirit are different, as indicated in His words: “I will ask the Father, and He will give you another Comforter” (John 14:16). God is one because there is one God, through whom all things exist... The Son is one, for there is one Lord through whom all things are (1 Cor. 8:6). Divine nature cannot be plural. Birth signifies the presence of both a Father and a Son, for neither exists independently from the other. Consequently, the Son cannot be alone; He is not solitary in immortality nor does He dwell apart in unapproachable light. God has never been seen by any but the only-begotten Son, who is close to the Father's heart (John 1:18) and seated at the right hand of the Father (Matt. 26:64, Mk. 14:62, Mk. 15:19, Lk. 22:69). Some even venture to claim that the light in which the Father lives is inaccessible to Him! Is light superior to the Father? What light can be beyond His reach when the Father is accessible? He Himself is the true Light and the Source of eternal light, of whom it is proclaimed: “There was the true Light, which enlightens every man who comes into the world” (John 1:9). Reflect on whether this not be the unapproachable light within which both the Father and the Son reside, for the Father is in the Son and the Son is in the Father.

It is beautifully articulated that the term ‘great’ signifies the pervasive power of God, with the majesty of the divine essence stretching infinitely. The Trinity knows no boundaries, lacks limitation, measurement, or dimension. It exists beyond physical space, unfathomable by thought, and unchanging through time. And to humanity, the Lord Jesus imparted greatness: “Their sound went forth through all the earth, and their words to the end of the world” (Psalm 18:5); yet not to the farthest reaches of the earth, nor to the extreme limits of heaven, nor beyond heaven itself. For through the Lord Jesus, everything was created, whether in heaven or on earth, visible or invisible... and He is over all things, and all things exist within Him (Col. 1:16, 17). Look to the heavens—Jesus is there; examine the earth—Jesus is present upon it; ascend in prayer to heaven; descend in thought down to the depths (cf. Ps. 138:8, Rom. 10:6)—Jesus is there. Even if you ascend to heaven, you will find Jesus; if you descend to the underworld, He is alike present. Even now, as I speak, He dwells with me in this very moment, and if a believer speaks in Armenia, Jesus accompanies him, for no one can declare Jesus as Lord except by the Holy Spirit (1 Cor. 12:3). Even when your mind extends into the deepest abyss, you will discover that Christ is there working, for it is written, “Do not say in your heart, ‘Who will ascend into heaven?’ which means to bring Christ down; or ‘Who will descend into the abyss?’ which means to raise Christ from the dead” (Rom. 10:6-7). Where is He who fills heaven, earth, and the underworld with His omnipresence (cf. Eph. 4:10)? Truly great is He whose power encompasses the world, who is and always will be everywhere, for His kingdom is everlasting (Lk. 1:33).

**Answer:** This challenging passage appears to have a straightforward interpretation. Not every Israelite is counted as an Israelite, and not all descendants of Abraham are recognized as his true seed—only the children of promise are acknowledged by God. Despite the vastness of the children of Israel, likened to the stars in the sky and the grains of sand by the sea, it is a remnant that will ultimately be saved (Rom. 9:6-8, 27). Thus, Israel refers to a faithful people who, through righteous deeds and genuine faith, "see God," whether they have ethnic ties to Israel or are among the Gentiles. Anyone who embodies the clear and pure essence of the faith of Abraham, Isaac, and Jacob is not excluded from the calling and grace of the true Israel. Even David, who was blessed, reigned only over the faithful in Israel. Therefore, Israel, upon losing the light of faith, distanced herself from David’s throne. This leads us to understand the spiritual throne of David—the kingdom comprised of discerning souls, the faithful house of Jacob, a holy and grand nation that God had prophetically pledged to establish in place of the rebellious, earthly Israel. God stated, "Leave Me, and I will consume this people at once, and I will make you into a great and terrible nation, greater than these" (Deuteronomy 9:14). The unfaithful house of Jacob, the sinful people, the corrupt lineage, and those who turned from righteousness, including the residents of Sodom and Gomorrah, missed out on true understanding of God and are afflicted with the irreversible plague of unbelief, unable to receive healing for their spiritual malady. The Scripture laments: "Alas for the sinful nation, a people laden with iniquity, offspring of evil-doers, children who deal corruptly! They have forsaken the Lord, they have despised the Holy One of Israel; they are utterly estranged" (Isaiah 1:4-6). Those who have wavered between two opinions (1 Kings 18:21), turned away from the truth, and were cast away from the divine inheritance, like Cain, Ishmael, Esau, Reuben, Ir, Onan, Manasseh, Eliath, and Amnon—the firstborn sons of patriarchs and prophets—were rejected. The Lord proclaimed, "My firstborn son is Israel" (Ex. 4:22); however, He did not say ‘only,’ for He anticipated the adoption of a godly and faithful nation, established according to His will, awaiting adoption through grace after the rejection of the unfaithful firstborn nation of Israel, who rebelled against the spiritual Abel and struck him down like Cain, ridiculed the divine intentions of the spiritual Isaac as Ishmael did, and opposed the spiritual Jacob as Esau did, scattering the seeds of faith into the soil of error and passion like Ir and Onan, denying the Church of God similar to those from Tamar, forgetting virtue like Manasseh, resenting the acceptance of the kingdom by the spiritual David out of pride like Eliath, and engaging in unprecedented iniquity like Amnon. Not these wayward sons (Psalm 17:46), who foster madness and violence, who are merely fleshly offspring, separated from grace, whose god is their appetite, and whose glory lies in disgrace (Phil. 3:19), whose legacy of disbelief has perished with a great sound (Psalm 9:7). Instead, as stated, it is the faithful and spiritual Israel, who see God through faith, gathered from all peoples by the election of grace (Rom. 11:5), a chosen inheritance, a holy nation, a royal priesthood (1 Pet. 2:9), to whom God made a prophetic promise through the angel to the Virgin regarding the Savior born of her. All of this was made manifest by the fulfilled promises to the ancestors, blessing all nations in the spiritual Abraham, making Abraham the father of all nations through faith, establishing the spiritual throne of David, and reigning eternally over the faithful house of Jacob, a kingdom with no end.

Indeed, in a dream to Joseph, the angel conveyed more information: "you will name Him Jesus, for He will save His people from their sins" (Matt. 1:21); however, the angel's message lacks a direct mention of salvation, indicating that God's revelation must be understood in its entirety.

In presenting Jesus Christ to the Virgin, the angel adopts traits that are perhaps more tangible because the Blessed Virgin still belongs to the Old Testament; the New Testament mysteries remain hidden from her. An Old Testament prophet's knowledge was considerably less than what even the newest Christian comprehends in the New Testament, though this understanding is not a result of personal merit. Thus, after selecting the twelve disciples, the Savior allowed them to believe for some time in a physical reign, gradually correcting this misunderstanding and leaving the complete dispelling of their misconceptions to the Holy Spirit and His Cross.

Furthermore, the angel portrays the Virgin's future Son in a more material manner because the prophetic origins of this imagery also lean towards the earthly. These prophecies (2 Sam. 7:12, 14, 18, 19, 25) reflect King David’s humble inquiry: "Who am I, Lord God, and what is my house, that you have brought me this far?" Additionally, the prophet Daniel envisaged a stone cut from a mountain that would annihilate all other kingdoms. The phrase "shall be called" in Scripture is interpreted in place of "shall be." The Jewish tradition retains expressions that are meant to capture the essence of a matter. "Son of the Most High" draws from the highest official titles, with David serving as the archetype of kingship—a father, not merely an ancestor, even though David is indeed his forebear.

This reflects the Gospel portrayals of the earthly life of Jesus Christ and the Annunciation of His Nativity.

However, one must question how to compare the earthly authority of David with the spiritual sovereignty of Christ, or how to reconcile the royal lineage of a local monarch with the divine, unseen Head of the universal Christian community.

The purpose of Christ’s arrival was to establish a kingdom wherein humanity, recognizing Him as their sovereign and leader, could be prepared for everlasting bliss and glory. In numerous ways, Christ's kingdom is unlike any earthly realm, and there has never been a kingdom before it that resembles it. Being a kingdom not of this world (John 18:36), it lacks geographical boundaries, does not pertain to any single tribe or nation, and is not governed by laws that operate through external enforcement. This kingdom, founded upon the proclamation of truth and deriving its strength from the sorrows and sacrifice of its Head (John 12:32), is unprecedented and incomparable.

In certain respects, it also serves as a continuation of the Old Testament Jewish kingdom. While the latter was indeed a national entity with tangible features of earthly governance, including armies, wars, and civil courts, it was still directed by the true God, as Jehovah had chosen Israel to be His people, with the nation’s kings receiving authority and judgment from Him. The ultimate goal of this kingdom was to prepare its people for eternal glory, as all its structures and systems exemplified a commitment to the service of God. Although these appeared to be ordinary aspects of civil life, they were deeply infused with divine purpose. Ultimately, the kingdom of Israel aimed to ready its people for the spiritual, eternal kingdom of Christ, transforming them within it to take on a universal and everlasting identity.

Thus, David’s kingdom, as part of God's kingdom of preparation, is intrinsically linked to the New Testament's portrayal of God's kingdom. This explains why David is assured of an everlasting reign, while the archangel Gabriel reveals that the incarnate Son of God will occupy David's throne; the Lord God (the Father) will bestow this honor upon Him. By stating that He shall reign in the house of Jacob—meaning within the community of Israel—the archangel emphasizes that the Church of Christ will originate among the Jewish people, eventually extending and solidifying its presence among other nations as they become spiritual Israel. This reign will have no end; though it begins in time, it will transition into eternity as a victorious Church, embodying a kingdom of everlasting glory.

Will be named: this implies a future designation (cf. note on Matthew 5:9, Matthew 19:21, 13, etc.).

Son of the Most High: This title denotes a unique and proper sonship, as He is the only begotten Son (John 1:14). The Most High refers to God the Father, recognized as the Eternal Creator, who is incomparably exalted above every being in heaven and on earth (Mark 5:7). From eternity, the only-begotten Son of God, the second person of the holy Trinity, became in time the only-begotten Son of the Most High by assuming human form in the person of our Lord Jesus Christ. "The Word was the Son of the Highest even before the ages, but was not known by that title until His incarnation, when He became visible and performed miracles" (Theophil.).

The throne of David: The Child to be born will assume the role of king, inheriting and possessing David’s royal lineage.

His father: David is recognized as the ancestor of the Messiah Jesus Christ, as Christ is directly descended from David through both His mother and His earthly father (cf. note on Matthew 1:1, 16, above - Luke 1:26). God assured David that his lineage would continue to reign forever, meaning there would always be kings from David's line, a promise that is fulfilled in Christ, the eternal sovereign of the Church.