Luke 1:35Meaning & Commentary from the Church Fathers

Some might assert that, akin to a painter who first lays down a shadow before applying the final hue, the Lord initially shaded the flesh in the Mother’s womb from the blood of the most Holy Virgin before completing the formation. However, this remains uncertain. Some contend that as the Lord shadowed the Virgin’s womb, a perfect child emerged immediately, while others disagree. Therefore, listen closely to this: "Therefore also the Holy One that is born" signifies that which develops in your womb gradually, rather than appearing suddenly in complete form. This also counters Nestorius, who claimed that it was not the Son of God residing in the womb of the Virgin who became incarnate but rather a mere man born of Mary who would later come to have God as a companion. Let it be noted that what grew in the womb was indeed the Son of God, and not a different Son; the same one was both the Son of the Virgin and the Son of God. Observe how he pointed to the Holy Trinity, referencing the Holy Spirit as the power, the Son as the Most High, and the Father.

Subsequently, the Son of God, the inherent Wisdom and Power of the Most High, who is consubstantial with the Father, enveloped her and formed His being from her pure and immaculate blood into flesh, infused with a rational and intelligent soul, thus becoming its hypostasis. Consequently, while being truly God by nature from the Father, He became truly man by nature from the Mother.

The angel further assures her, "The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee. Therefore also that holy thing which shall be born of thee shall be called the Son of God" (Luke 1:35). To this, she responded, "I am the handmaid of the Lord; let it be to me according to your word" (Luke 1:38). Once the Holy Virgin consented, the Holy Spirit descended upon her as foretold by the angel, cleansing her and endowing her with the capacity to bear the Godhead of the Word. Concurrently, the hypostatic Wisdom and Power of the Most High God overshadowed her, resembling divine seed, and from her most holy and pure blood, He fashioned His flesh, animated by a soul endowed with reason and intelligence. This occurred not through a gradual process typical of human birth but through a miraculous act of creation via the Holy Spirit. The Divine Word did not merge with pre-existing flesh but entered into the womb of the Holy Virgin and in an indescribable manner took upon Himself flesh from her pure blood, animated by a rational and intelligent soul. Thus, He became the hypostasis of flesh, simultaneously being both the flesh of the Word of God and the flesh animated by a soul, possessing both reason and understanding. We affirm that it is not a matter of man being deified, but rather God becoming man. He who is, by nature, perfect God also became perfect man, without alteration to His divine nature or existing solely as a phantom while receiving the flesh from the Holy Virgin. He became a true incarnation, united hypostatically yet inseparably and immutably, maintaining the distinct nature of His divinity and the humanity He embraced, without merging them into a single, complex nature.

However, some interpret the phrase "that which is born" with a comma, suggesting that, due to the descent of the Holy Spirit and the overshadowing by the power of the Most High, what is born will indeed be Holy, meaning Divine. They may then regard the following words as a separate statement.

Since human weakness could not possibly endure the entry of the Divine, the Blessed Virgin was fortified by the power of the Most High, enveloping her in His protection to sustain her physical frailty. Thus, at the culmination of the profound mystery of the holy conception, the human weakness, supported by the Divine overshadowing, would not be extinguished. Hence, it is declared, “The Holy Spirit shall come upon you, and the power of the Most High shall overshadow you” (Luke 1:35). If the one to be born of the Virgin was merely human, why then was there such a glorious proclamation of His holy coming? Why was there such a profound preparation worthy of God Himself?

However, if He were to be born solely as a man from a man, and flesh from flesh, surely it would suffice to simply command this into being, or at least the Divine will alone would be adequate. If God’s command alone was sufficient for the formation of the heavens, the establishment of the earth, the creation of the seas, and even for the angelic orders and the multiple heavenly hosts, why would such power and majesty be inadequate for the conception of one person, when it was sufficient for bringing forth all divine beings?

It is certainly true that everything was done by God's command. However, the nativity must have occurred due to the coming of God, for neither could God emerge from man without giving of Himself, nor could He be born without His condescension. Thus, the Archangel revealed to the Virgin that the sacred majesty would descend, signaling that such preparation was necessary for the conception of the one destined to birth greatness. The Word-Son descends, the majesty of the Holy Spirit is present, and the power of the Father envelops, ensuring that in the sacrament of the holy conception, the full cooperation of the Trinity is evident. Therefore, it is proclaimed, “The Holy One who is born of you shall be called the Son of God” (Luke 1:35).

This statement serves to confirm that what has been foreshadowed will come to pass. Just as God was involved in the conception, so He will also be present at the nativity. Recognizing the Virgin’s confusion, the angel clarifies, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you, therefore the Holy One to be born will be called the Son of God.” This means that the Virgin should not remain uninformed about this miraculous event; all of God’s majesty will descend upon her because the Son of God is to be born from her. What further doubt can remain, or what more can be said? He explicitly stated that God would come and that the Son of God would be born. Consider now whether the Son of God is not truly God, or how she who gave birth to God cannot rightly be honored as Theotokos, the Mother of God. This alone should suffice for you, or even without such arguments, it should have been enough.

Moreover, this is not merely God in essence, but the true God, especially given that our nature, unworthy and unable, fell short of maintaining the dignity in which it was originally formed, leading to its rightful descent into the depths of the earth. To such an extraordinary degree—which is divine and ineffable—our nature united with God, granting us the path back to a higher state, a Mystery hidden throughout ages that remains truly unfathomable, even to holy angels and prophets who glimpsed it through the Spirit's revelations. And what can I articulate prior to its realization? Even when it is realized, it remains a mystery: not in questioning its fulfillment but in understanding the way it was accomplished; we believe yet do not comprehend, we worship and seek through the Spirit alone. "No one knows God, but the Spirit of God" (1 Corinthians 2:11), and it is through Him that we offer our prayers, as the Apostle teaches. The incomprehensibility of this sacrament for both humanity and even for Angels and Archangels is illuminated by today’s celebration. The Archangel did announce to the Virgin the miraculous conception, yet when she posed the question, "How shall this be, since I know not a man?" he could not elucidate that divine model of conception, referring back to God: "The Holy Spirit shall come upon Thee, and the power of the Highest shall overshadow Thee." This is akin to the hypothetical inquiry directed at Moses: "How did man emerge from the earth? How did flesh and sinews arise from dust? How did lifeless elements give life, or how did man arise from Adam's rib?" If such questions were presented to Moses, he would simply affirm that it was God who fashioned Adam from dust and created Eve from one of his ribs, indicating the Creator but leaving the intricate process unelaborated. Similarly, Gabriel articulated that the Holy Spirit and the power of the Most High would bring about the miraculous conception without detailing the method. Although he referenced Elizabeth's miraculous pregnancy in her old age, he conveyed no more than that God's Word is unimpeded. What then could he disclose regarding the mighty act through which the Virgin would conceive and bear? Yet all the Archangel's words to the Virgin enriched the mystery even more. He declared, "The Holy Spirit shall come upon Thee, and the power of the Highest shall overshadow Thee," to highlight the significance of this event: the One to be born is not just a prophet or an ordinary man like Adam; He is called the Son of the Most High, our Saviour, the Redeemer, and the Eternal King. Just as stones tumble from high mountains, cascading down to various depths, so too many trials descend upon those who have strayed from the divine command in Paradise, finding themselves engulfed by despair. The curse pronounced upon our forefather has not only rendered the earth fertile with thornbushes but also subjected us to the fierce thorns of evil desires and the wretchedness of sin. Our plight extends beyond the initial sorrow inherited from our foremother, who was condemned to bear in anguish; indeed, our lives have become a tapestry woven with grief and tribulation. However, seeing our plight, the merciful Creator descended from heaven, taking on our human nature through the Holy Virgin. He rejuvenated and restored it, elevating it to celestial heights. Thus, the Archangel proclaims, "The Holy Spirit will come upon You and the power of the Highest will overshadow You: Therefore, He who is to be born shall be holy and called the Son of God." "For truly you are blessed and favored, O Virgin," he declares, "the Holy Spirit will enhance you with a supreme sanctification, orchestrating the divine work within you; the power of the Most High will overshadow and strengthen you, forming within you human nature so that He who is to be desired may be the Holy Son of God, the manifestation of the Most High who assumed human form."

"Shall overshadow" indicates that the shadow reflects the body: the shadow of humanity resembles humanity, while the shadow of the Divine reflects the Divine. As the Savior notes, "That which is born of the flesh is flesh; that which is born of the Spirit is spirit" (John 3:6). Here, the Holy is birthed from the Holy. It is stated that John the Baptist would be filled with the Holy Spirit, and concerning the Savior, it is mentioned that the Spirit would dwell in Him without measure (John 3:34). "The Son of God shall be called" refers to His origin. Names are given based on lineage; thus, Adam is referred to as "the Son of God" (Lk. 3:38). The evangelist Matthew communicates that Mary, following the announcement of the Gospel, was "found to be with child" (Matt. 1:18). The term “found” implies an origin unknown to us, as we say, only God knows. The operation of the Holy Spirit is a divine mystery beyond human testing, yet it necessitates moral examination. Why was the ordinary method of birth forsaken? The angel elucidates: "that which is born is Holy"; if born through normal means, it would lack the holiness that is essential. The Apostle Paul states, "Marriage is honorable, and the marriage bed is undefiled" (Hebrews 13:4), and even offspring of parents who are, so to speak, partially holy are considered holy. What unholiness exists in the ordinary birth of children? The Savior remarks, "that which is born of the flesh is flesh." Some heretics claim that the human body is the creation of the evil spirit, the devil; such a notion is clearly blasphemous against the human form. However, the blemish in marriage corresponds to acts of the flesh, which are often tainted by impurity. Additionally, all humans are sinners, so what can arise from them but more sinners? Thus, arising from the unclean, one inevitably inherits a measure of that uncleanness. This concept of impurity was widespread in ancient times. The minds and hearts of those in the ancient world echoed the belief that God would not abandon humanity and that He would manifest in the world in a miraculous manner through the Virgin. The sensibilities of propriety and notions of carnal impurity led to the belief that it was inappropriate for God to approach us through natural means. Yet in Jesus Christ, these anticipations were fulfilled in their entirety and purity. Kant observed that within the portrayal of Christian redemption lies a beautiful moral ideal, admitting that all that is pure in man is not achieved by his own efforts, but is rather a gift from above, asserting that good cannot stem from evil.

You may still question how this is possible; do not doubt, but have faith in God's omnipotence: look, your relative Elizabeth, whom everyone deemed barren, is six months along, all through the special action of God's power. I announce to you a miracle even greater: remember that nothing is impossible for God. ‘If so,’ Mary joyfully replied, ‘I am prepared to be an instrument of God: I willingly accept this! Γένοιτό μοι!’ And the Word became flesh.

Let us pause the unfolding of history for a moment and allow for contemplative reflection. The occurrence we now witness is the splendor of our salvation. We acknowledge the beauty in which the Lord created humanity: we were just a step below the angels; the mighty heavenly beings shared conversations with us, revealing the secrets of the celestial realm; wisdom herself rejoiced with mankind – yet we fell from this bliss and lost our initial beauty. We understand that paradise will be accessible to us once more, and we shall partake of the fruit of the tree of life; we will forsake earthly woes, our spirits will be united with the Lord more intimately than before, and even our flesh transformed into a spiritual form; the saints will triumph over sin; there will be no divisions within our souls – only peace and bliss.

These two dawns represent the evening and morning of our existence: they illuminate our nightly wanderings with joyful radiance. But what ties evening to morning? How has eternal night not enveloped us in a hopeless shadow forever? How can the broken vessel be filled again with heavenly fragrance? How will corrupted nature shed its sin and decay? Where is the life-giving power that will penetrate, purify, and enlighten all? Where is that divine force that will consume sin, dispel death, alleviate sorrow, and unveil life, truth, and joy everywhere? It is found in the Word, which at the moment Mary uttered, ‘Let it be done to me according to your word,’ became flesh.

If the souls in the beyond have awareness of our earthly existence, I am inclined to believe the Church's teacher, who speaks to Mary: - Adam and his fallen descendants, cast out of Paradise, beseech you; Abraham implores you; David calls upon you; all your ancestors who dwell in darkness and the shadow of death: grant your consent to what the angel presents. Why do you hesitate? Why do you shake in fear? Open your heart to faith, your mouth to confession, your womb to the Creator. Believe, confess, receive. Speak the word and receive the Word. This Word is not entering the task of restoring humanity for the first time. This Word, which was with God from the very beginning – that is, before the world's creation it existed with God the Father in secret, then manifested itself as God in the act of creation (for all things came into being through it, and without it, nothing was made that has been made), which disclosed itself through the most perfect of created beings as the Source of existence, as well as life – this Word, when man had already forfeited his God-given life, desired to remain a light for him (and the life was the light of mankind), transitioning from the inner being to the outward; it could no longer be the essence of his soul, rather it sought to illuminate him, at times resembling the sun.

And the light shines in darkness; the farther humanity distanced itself from its origin, the more darkness enveloped him and within him grew. His sight became dim, and his entire being became dark; yet this darkness was occasionally pierced by the radiance of the Word; it illuminated, first by inner inspirations of the spirit and later by exterior demonstrations and revelations. Moreover, it ignited a continuous flame in the revelation of sacred scripture; it was the second word of God; in essence, it divided its light among humanity, such that none were deprived of it in their measure (the true light that enlightens every person coming into the world); yet the darkness – characterized by human vices and mental deceptions – did not comprehend it. In the world it was, and through the world it existed, yet the world did not recognize it. To articulate itself more clearly, to penetrate more deeply into darkness, to regain life for humanity and to breathe life into all mankind, the Word became flesh.

With Jesus, as one Church teacher (Origen) articulates, the divine and human natures began to intermingle, such that through communion with the divine, the human became divine, not only in Jesus but also in all who embrace the way of life He taught with faith. There is now an undeniable hope that all things will converge: the divine essence itself has descended fully into the realm of fallen humanity; it has intertwined itself most intimately with our flesh and blood: now every groan, each painful feeling endured by its kin on earth, is laid before Him in heaven; and being omnipotent, He must bring an end to these groans and afflictions, imparting to our hearts the blessings that He Himself possesses.

It cannot be that He does not provide us with such gifts. Thus humanity will be restored: the earthly will once more be united with the heavenly; the Word will exalt His human nature through resurrection, and all humankind, ready to follow Him, as one body shall purify, glorify, and present to the Father, bringing forth Adam the firstborn to the throne of the Father, and then there will be, as in the beginning, the God of all in all. This is the pivotal moment in human existence when the virgin said to the angel, ‘Be it done to me according to your word.’ Only two such moments exist for us throughout eternity: the creation of man and his re-creation. The entirety of Jesus Christ's earthly life, His sufferings, miracles, humiliation, glory, death, and resurrection, is tied to that singular moment of His incarnation; or better stated, all these thirty-three years of His life were simply the unfolding of that moment when the Word became flesh.

This humanity of Jesus Christ, born of the Virgin while still within her womb (hence the middle gender τό γεννομενονάγιον), is deemed holy, free from the original sin inherited by humanity, emerging not from human desire but from divine will (John 1:13, John 3:6). To substantiate the truth of this joyous announcement, the Archangel offers her a sign—the miraculous conception of a son by Elizabeth, her elderly relative, also ordained by God, which she could easily verify. This should have been the foundation for Mary's belief in the possibility of conceiving a Son without seed, according to God’s promise. The angel concludes his message by recalling a similar occurrence involving Sarah, the sterile wife of Abraham, referencing the words written in Scripture (Genesis 18:14). The Blessed Virgin's response to the Archangel reflects profound humility and an extraordinary faith in the realization of the unfathomable mystery of the seedless conception of Jesus Christ: “Behold the servant of the Lord; let it be to me according to your word,” she replied.

Filled with faith in this magnificent announcement, Mary set aside all human doubts, and her unwavering belief and trust in God were revealed in her response to the archangel: “Behold, the servant of the Lord; may it be done to me according to your word.” Following this, the angel departed from her.

When the Virgin expressed her confusion, asking, "How will this be, since I do not know a man?" (Luke 1:34), the angel assured her that her virginal state would remain intact as she would conceive miraculously: "The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee: whereby also that which is born holy shall be called the Son of God."

Christ the Savior is set apart from humanity by His miraculous birth from the Virgin, distinguishing Him further by His complete freedom from sin. The Word of God clearly shows this, emphasizing that the Lord is untouched by original sin through the angel's words: "The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee: whereby also that which is born holy shall be called the Son of God." Therefore, it is evident that although the Lord Jesus was conceived of a Virgin, He was born of a woman who was sanctified in both body and spirit by the Holy Spirit. Through the Holy Spirit's divine power, He was conceived without sin, resulting in a pure and holy birth. This truth has been consistently affirmed by the saints of the Church. For example, St. Cyril of Jerusalem states that "this very Holy Spirit descended upon the holy Virgin Mary. For when the only-begotten Christ was to be born, the power of the Highest overshadowed Her, and the Holy Spirit came upon Her and sanctified Her, that it might be possible for Her to receive Him through whom all things came to pass."

St. Gregory the Theologian explains that while the Virgin was a bearer of womb, purified by the Spirit in both soul and body, the One who emerged from her is God. He embodies the unity of the divine Spirit and human flesh; the former is made holy, and the latter is adorned. He asserts, "There is nothing dishonorable here; for it is sin alone that is dishonorable. But in Christ, there is no place of shame because His human nature was crafted by the Word, not from human seed. Rather, it emerged from the pure and unblemished Mother, sanctified by the Spirit, generating a self-sustaining Man who received purification on our behalf."

St. Ephrem the Syrian elaborates on this, explaining that Christ was born from a nature previously tainted by impurity and in need of divine cleansing. Just as lightning illuminates concealed things, God penetrates all. Therefore, Christ came to cleanse the hidden nature and sanctified the Virgin before His birth, demonstrating that purity flourishes wherever Christ dwells. In her purity, the Virgin was ready to conceive Him.

Finally, St. John Damascene reflects on the moment of the Virgin's consent, noting that the Holy Spirit, following the word of the Lord conveyed by the angel, descended upon her, sanctified her, and granted her the capacity to receive and bear the divine nature of the Word. The Son of God, who shares the same essence as the Father, initiated His incarnation through her pure and virgin blood, forming a composition that includes body and soul, not derived from seed but through the creative act of the Holy Spirit.

The declaration ‘He shall be called’ signifies that He will be recognized as ‘the Son of God.’ In His humanity, born of the Virgin, He is the same as the only begotten Son of God, who was born of the Father before time began.