Luke 1:38Meaning & Commentary from the Church Fathers

s, when God intended for a man to become incarnate, it was fitting to send Gabriel, the man of God; indeed, the greeting occurs in a sacred space, which is Nazareth, for where God is present, there is nothing impure.

But this opinion God can not make false; and we do not so call God omnipotent as supposing also that He could die. He plainly is alone truly called omnipotent, who truly is, and by whom alone that is, whatever in any wise exists, whether spirit or body.

While the Virgin sought to comprehend the concept of conception, God did not act until He found her ready to accept the gift offered to her. At that moment, the miraculous work transpired: God took on human flesh, and the Virgin became the Mother of the Creator. Unlike Adam, who was not consulted regarding his rib in the creation of Eve, God engaged with the Virgin in a way that required her faith prior to any action being taken. When creating Adam, He consulted the Only Begotten, saying, "Let us make man" (Genesis 1:26). However, in the instance of creating the Second Adam, He involved the Virgin in His divine council, as Paul teaches, thus establishing her as a partner in this wondrous decision. This divine council, which Isaiah called the Great Council (Isaiah 9:6), was proclaimed by God and affirmed by the Virgin. Consequently, the Incarnation was not solely the work of the Father and the Spirit, characterized by the Father's grace, the Spirit's overshadowing, and God's power; it required the Virgin's willing acceptance and faith. Just as the decision for the Incarnation could not have been initiated without the involvement of the Three Divine Persons, it also could not have materialized without the Virgin's consent and her faith contributing to its realization. God, having enlightened and encouraged her, chose her as His Mother, taking on flesh from one who willingly accepted the task.

It was His intent for her to carry Him in her womb as freely as He chose to incarnate, making her a mother not merely through the act of receiving Him but through her voluntary participation in the work of salvation. As the Savior was fully human, possessing a soul, intellect, and will as well as a body, He had to be born of a perfect Mother capable of nurturing His humanity—both in body and spirit. Thus, it was essential for the Virgin to embody both physical and spiritual motherhood, giving birth to humanity for His unfathomable coming into the world. Before entering into this sacred role, she sought understanding and expressed her faith through desire and prayer. God wished to reveal the depth of the Virgin's virtue: her faith in Him, the nobility of her thoughts, the purity of her intentions, and the greatness of her soul illuminated by her acceptance of the extraordinary promise that God would take care of our affairs and that she would participate in this divine work.

The first aspect of her response testifies to her deliberate cooperation in a purpose beyond comprehension, and the second reveals the clarity of her understanding of God's goodness and humanity. It appears she was not informed directly by God but by an angel concerning the mystery of salvation—an approach that suited her better than any prior knowledge might have. Her living faith was a testament to her relationship with God, and her actions were independent of mere persuasion. Among believers, those who have not seen have greater blessings than those who have (cf. John 20:29); therefore, those who believed the servants regarding the will of the Master are more discerning than those persuaded directly by God.

The fact that her spirit was open and unencumbered by anything that might separate her from the divine task, accompanied by her question, "How shall it be?" indicates her earnest consideration. She asked about the natural aspect rather than questioning her purity or readiness. Gabriel's explanation focused on the conception; concerning her spiritual readiness, her own disposition sufficed. She exhibited the confidence in God described by John (cf. 1 John 3:21), for she recognized and welcomed the visitation of God like a servant greeting her Master. Just as the first Adam, for whom all creation came into being, lacked a helper until Eve, the Word, who instituted all existence, required a dwelling place before the Virgin. Yet she did not rest until she had established a home for Him. The remarks of David can easily be associated with her, representing her as the chief of his lineage.

As Paul highlighted, Levi gave tithes to Melchizedek through Abraham, who is considered the father of faith. The most remarkable aspect is that the Virgin, taken off guard by the divine visitation and unaware of the forthcoming Sacrament, was nonetheless ready and deserving to receive God with a tranquil and awakened soul. She responded fittingly, allowing all to perceive her wisdom, for she was a creation elevated beyond ordinary human nature and thought. Her fervent love for God was genuine, even without foreknowledge of the events she would uniquely experience, grounded solely in the universal gifts given to humanity. Just as Job’s steadfastness garners admiration, not for the knowledge of his eventual vindication, she too maintained her worthiness for unmatched gifts without awareness, embodying the temple of faith, awaiting the Bridegroom without prior expectation of union.

What can measure such discernment? One might ponder what she might have become if she possessed foresight and unshakeable hope. But the reason remains clear: she had reached the pinnacle of holiness; there was nothing more to acquire. She already embodied the fullest expression of virtue. If any greater virtue existed, she would have pursued it, dedicated to a life enriched by divine guidance, fully prepared for her vocation in the Incarnation. It is unimaginable that the Virgin, who perfected her soul to such an extent that she was favored above all of creation, would lack any quality needed to become the Mother of God. His silence indicates His understanding of her worth, as He chose her not just as the best mother available, but as the best for Himself—a choice not particularly made for any other reason but the inherent suitability in her nature for this profound role. It was vital that humanity demonstrate its alignment with the divine purpose for which it was created, producing one who could properly fulfill the Creator’s calling.

Although humans often stray from their created intent, God fashioned humanity with a steadfast purpose, not meant for alteration or lesser pursuits. He designed her anticipating that at the appointed time, she would provide a Mother for His Incarnation. This foundational plan determined that a human should arise fully in harmony with the original divine intention. No aim on earth could elevate beyond that which brings the Creator the ultimate glory. It is inconceivable that God would fail to achieve His purpose in His creation, the master architect of all. Just as craftsmen align their work to purpose, so God—who not only governs creation but also designed it—ensured that His creation maintained unity and alignment. For it was God who executed the divine plan; His work was singularly His own, entrusted neither to angels nor men.

Thus, when all elements culminated—the just steward, the skilled minister, and the finest work imaginable—how could discord arise? Perfect harmony was essential, and no element could disrupt this sacred endeavor. Given God’s nature as the righteous Creator, establishing all things in balance (Proverbs 11:21), He chose a Virgin to bring forth His Son, a Mother in accord with His divine righteousness. She represented the Mother of Him who needed to be conceived in justice, affirming the necessity of the Incarnation. It is the nature of God to reward each according to their merit and to create according to the principles of justice, giving rise to the union of the two natures.

If the Immaculate Virgin upheld all that was required concerning God, embodying the highest wisdom and fulfilling her calling completely, could it be that God did not reward her? If no quality needed for divine motherhood escaped her grasp and she loved Him with such depth, surely God reciprocated her desires and became her Son. If He assigned leaders to the unrighteous according to their hearts, how could He overlook the one who aligned perfectly with His heart? Hence, the honor of divine motherhood was perfectly suited to the Blessed Virgin.

When Gabriel declared that she would bear God Himself—“and He will reign over the house of Jacob forever, and His kingdom will have no end” (Luke 1:33)—the Virgin embraced the promise with joy, as if she were receiving news of something ordinary, honoring rather than deviating from the established order of creation. In a state of serene acceptance and tranquil resolve, she responded, “Behold, I am the servant of the Lord; let it be to me according to your word." With her permission, the Word became flesh and dwelt among us (John 1:14). The moment the Virgin consented, the Spirit wove this singular flesh, echoing the power of her voice (Psalm 67:34), as David remarked; through her, the Word of the Father materialized.

As light manifested at God’s command, “Let there be light” (Genesis 1:3), so the true light emerged through the Virgin’s voice. He united with humanity within her womb—He who illuminates every person entering the world (John 1:9). O holy voice! Blessed tongue capable of summoning the universe from chaos! O treasure of the heart that spills forth blessings through simple words! These words transformed the earth into heaven, emptied hell of its captives, populated heaven with souls, and united angels and humanity in glorifying the one who embodies both.

For such wondrous acts, how can we express gratitude? What phrases can adequately honor You, whose greatness surpasses all? Our words emerge from earthly existence, yet You transcend all creation, rising above the highest peaks. Should we utter praises, let them be inspired by the angelic hosts, by the cherubim’s intellect, by fiery tongues. Thus, in our limited capacity, we offer praise to You—our salvation. Let us return to the angelic greeting, concluding our discourse with Gabriel’s salutation: “Hail, favored one, the Lord is with you!” (Luke 1:28). May we also become His dwelling, not merely speaking of His glory and that of the one who bore Him, but embodying those truths in our actions. To Your Son be glory forever and ever. Amen.

be done to me according to your word." And the angel departed from her, leaving within her the One who united with the flesh, the Creator of all, who through this sacred union provided salvation to humanity. Isaiah, through his vision and blessed experience, prophetically foresaw this, as he observed that the Seraphim did not take the coal directly from the heavenly altar but utilized tongs to do so, thereby touching the lips of the Prophet for his purification. Similarly, what Moses witnessed—the bush alight yet unconsumed—echoes this great vision. Who does not recognize that this Virgin-Mother embodies both the vessel and the tongs, receiving the Divine Fire without harm through conception by the ministry of the Archangel, who, through her, linked the Redeemer of the world with humankind, achieving our complete purification through such a profound union?

Thus, the Virgin Mother stands as the singular interface between the created and uncreated (Divine) natures; all who truly know God will also honor her as the meeting place of the Incompatible. Those who worship God will likewise exalt her following God. She is the source of those who preceded her—bestowing blessings and gifts upon humanity—and the presenter of current graces and the intercessor for eternity. She serves as the foundation of the Prophets, the origin of the Apostles, the establishment of the Martyrs, and the bedrock of the Teachers. She is the glory of those on earth, the joy of the heavenly, and the adornment of all creation. She is the beginning, the source, and the root—an emblem of hope prepared for us in heaven—that we may receive all gifts through her intercession, for the glory of Him who was born before the ages from the Father and, in the last times, became incarnate from her, Jesus Christ our Lord, to whom belong all glory, honor, and worship, now and ever, and unto the ages of ages. Amen.

Among the Jews, the term "slave" was commonly used, reflecting the subservience wives held to their husbands, a dynamic that still exists in parts of the East. Nonetheless, during this period, such terminology was less frequently employed. Holy Scripture mentions that Sarah referred to Abraham as "lord," but it describes this as a custom that had faded, suggesting the term was now mostly obsolete. Mary seems to reclaim a title that was nearly forgotten. Her humility renders her words deeply meaningful: "Be it unto me according to thy word." This statement exemplifies her complete submission to God's will, yet how could such words not be genuine? Does this not reflect a virtue for the Blessed Virgin? An angel appears, reveals God's will to her, and alleviates her uncertainties. The Virgin consents to this revelation. However, it is vital to consider the underlying motivation for her faith in this instance. Choosing to become the Mother of God meant for the Blessed Virgin the greatest offering of herself to God's will; she would conceive in her womb, an event that might even cast doubt upon her husband, Joseph. The burden of being a pure virgin perceived as a married woman is indeed profound. Joseph contemplated divorcing her, a difficult choice. All of this was within her contemplation; she foresaw these challenges. Additionally, deciding to embrace motherhood in such a divine context meant preparing to encounter the trials of destiny. The Jews anticipated the Messiah to endure suffering and confront various trials before attaining glory, leading to the belief in dual Messiahs—one who suffers and another who reigns triumphantly. Yet, the most significant sacrifice of Our Lady resides in her exalted humility. For those with humble spirits, elevated words can be as burdensome as it is for those of a lower status to endure humiliation. Individuals chosen for significant roles experience this sentiment intensely. The Church upholds the tradition suggesting that the Blessed Virgin yearned above all else, and prayed fervently, to be a servant of the Mother of the Lord; and then, astonishingly, it was revealed that she would become the Mother of the Lord. One with an ordinary heart might find joy in this announcement, but a heart of extraordinary character must confront this news with a sense of weight. Similar circumstances, albeit on a lesser scale, can sometimes be seen in everyday human experiences. The divine propriety evident in all miracles and revelations chronicled in Holy Scripture is unmistakable, especially when contrasted with those of other faiths, such as Islam. The Scriptures exhibit a unique blend of simplicity and dignity. One need only visualize these events; the scene unfolds in all its grandeur as we read the Gospel accounts detailing the life of Jesus Christ, particularly concerning the Annunciation of His Nativity.

- You still ponder how this can be; do not test, but place your trust in God's omnipotence: remember your relative Elizabeth, whom many called barren, for she has been with child for six months, an act wrought by the mighty hand of God. I present to you a miracle beyond compare: for nothing is impossible with God. 'If so,' responded Mary joyfully, 'I am willing to be the servant of the Lord: let it be done to me according to your word!' And the Word became flesh.

Let us pause in our consideration of history; let us embrace this moment with reverent thought. The event we now contemplate represents the splendor of our salvation. We are aware of the magnificence with which the Lord created us; we were but a hair's breadth below the angels; the heavenly powers conversed with us and disclosed the mysteries of the celestial realm; even wisdom rejoiced with the children of men - and yet we fell from this grace and lost our original beauty. We know that paradise will once again be opened to us, and we shall partake of the fruit of the tree of life; we will forget earthly tribulations, our spirits will unite with the Lord more closely than before, and our corporeal forms will be transformed; the saints will conquer sin; divisions within the soul will cease - there will be harmony and bliss. We understand that these are the two dawns - the evening and the morning of our world: they illuminate our nightly journeys with a joyous light. But what connects evening and morning? How has the eternal night not perpetually engulfed us in despair? How can the fractured vessel once more be infused with the scent of heaven? How can corrupted nature shed its sin and decay? Where is the life-giving power that can penetrate, cleanse, and illuminate everything? Where is that divine authority that will obliterate sin, banish death, remove every sorrow, and bestow life, truth, and joy abundantly? It is in the Word, which, when Mary uttered, 'Let it be done unto me according to your word,' became flesh.

If the souls of the departed possess any awareness of our earthly experience, I believe the teacher of the Church, who addresses Mary by saying: - Adam and his unfortunate descendants, who were exiled from Paradise, plea with you, Abraham seeks your consent, David asks of you, all your ancestors who dwell in darkness and the shadow of death: grant your agreement to what the angel offers you. Why do you hesitate? Why do you fear? Open your heart to faith, your mouth to confession, your womb to the Creator. Believe, confess, receive. Provide your word and accept the Word. This Word has not only begun to restore humanity now. This Word, which existed with God in the beginning, remained with God the Father in secrecy before the creation of the world, emerged as God in the act of creation (for by Him all things were made; apart from Him, nothing came into being), this Word not only revealed to the finest of created beings the Source of existence but also the essence of life. When humanity had already forfeited the life given by God, it sought to remain a light for mankind (and the light is the source of life), moving from the divine to the earthly; it could no longer be the soul but desired at least to shine as the sun. And the light shines in darkness; as humanity distanced itself from its origin, darkness grew ever thicker within and around it; the eye became obscured and the entire being became enveloped in shadow; yet this darkness was sometimes pierced by the radiance of the Word, shining in inner illuminations of the spirit and in outward manifestations; furthermore, it lit a constant lamp through the revelation of the written word; this was a second expression of God's message; in essence, it distributed its light among humanity, ensuring none were deprived according to their measure (the true light that lights every individual coming into the world); yet the darkness—human hearts full of vices, minds clouded by delusion—did not comprehend it. It was in the world, and the world was created through Him, but the world did not recognize Him. To express itself more clearly, to delve deeper into the darkness, to restore life and invigorate all of humanity, the Word became flesh. And with Jesus, the divine and human natures began to intertwine, such that through communion with the divine, humanity became divine, not only in Jesus but also in anyone who, in faith, embraces the life taught by Him.

Now there is undeniable hope that all will culminate: the Godhead Himself has descended, all its fullness into the sphere of broken humanity; it has intimately united with our flesh and blood: now every groan, every suffering experienced by His earthly brethren is laid before Him in heaven; and if He is omnipotent, surely He will alleviate these groans and maladies, and impart to our hearts the blessings with which He is filled. It is impossible that He would not grant us these gifts. Thus humanity will be restored: the earthly will be rejoined with the heavenly; the Word will glorify His human nature through resurrection, and all humanity, prepared to follow Him; as one body - will purify, glorify and present to the Father, elevating the first Adam to the throne of the Father, and then once again, as in the beginning, the God of all will be all in all. This moment in the existence of humanity occurs when the maiden said to the angel, 'Let it be done to me according to your word.' There exist only these two pivotal moments in the vastness of ages: the creation of man and his re-creation. The entirety of Jesus Christ's earthly life, His sufferings and miracles, His humiliation and glory, His death and resurrection, finds its essence rooted in the singular moment of His incarnation; indeed, all thirty-three years of His earthly existence unfold from that moment when the Word became flesh.

The humanity of Jesus Christ—being born of the Virgin while she is still pregnant—exists in the pure state of holiness, free from the original sin that affects humanity, resulting from a divine conception rather than human desire (John 1:13; John 3:6). To affirm the truth of this joyful message, the Archangel provides her with a sign: the miraculous conception of a son by Elizabeth, her relative who is past the age of bearing children, as announced by the Lord. This example was meant to inspire Mary's faith in the possibility of conceiving a child without male intervention, as spoken by God. The angel also reminds Mary of a similar occurrence in the case of Sarah, the barren wife of Abraham, referencing the Scriptures (Genesis 18:14). The response of the Blessed Virgin to the Archangel reflects profound humility and a transcendent faith in the realization of the divine mystery of Christ's miraculous conception: "Behold the servant of the Lord: let it be to me according to your word."

If she, upon receiving the grace bestowed upon her, pondered humanly and asked, ‘How will it be, when I do not know my husband?’ (Luke 1:34), Joseph would undoubtedly have been even more troubled if he had heard it from his perceived unfaithful bride. Therefore, the Virgin refrained from mentioning it to Joseph altogether."

Overflowing with faith in this profound announcement, the Blessed Mary cast aside any human concerns and expressed the full measure of her faith and trust in God in her reply to the archangel: "Behold, the servant of the Lord; let it be to me according to your word." And then the angel left her.