The Annunciation of the Divine Incarnation (Luke 1:26-38)

The encounter of the virgin Mary with archangel Gabriel, when he announced the incarnation of the Word to her, marks the beginning of a new era in believers’ lives. It is characterized by a life of exceptional spiritual joy that delights in the knowledge of the Holy Trinity and God’s plan for our salvation (Lu 1:26-28). This encounter is the first of the major feasts of our Lord, and the faithful to celebrate it monthly (on the 29th of each Coptic month except for the months of Tobe and Meshir). This encounter moves us from the era of the prophecies, symbols, and divine promises of the Messiah’s coming. He is the Savior of the world, and we are granted all these blessings:

1. We no longer look for God outside us: as St. Augustine said, that while he was searching for Him in nature and in debates with philosophers, Christ was dwelling in Him, present in his depths, and high above him.
2. Our enmity with the heavenly ends: they used to perceive us as traitors to our Creator and breakers of His commandments. But now, the Creator is incarnate and has become human! He opened the path of reconciliation between Him and us, and made us regain His lost image in us, the pearl that we humans lost by not responding to Him with love.
3. The dialogue between St. Mary and the archangel directs us towards the proper theological path and the growth in knowledge of the divine sacraments which humans dare not search or talk about. The archangel Gabriel said to the virgin: “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.” (Luke 1:35). This dialogue is considered the key for the divine knowledge for mankind and even for angels. The apostle expressed it by saying: “and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ; to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places,  according to the eternal purpose which He accomplished in Christ Jesus our Lord” (Eph 3:9-11).   What the archangel uttered was later accomplished when the Lord of glory was crucified, died, arose and ascended into heaven. All this, the heavenly ones realized. They saw how God gave the earthly ones the wisdom of the cross, and they experienced the resurrected life and enjoyed the token of heaven while still in the flesh on earth. This was a mystery hidden even from the heavenly ones!
4. The archangel informed the virgin that her relative Elizabeth also conceived a son in her old age (Luke 1:36). This is a call for believers to rejoice in God’s work with their brethren in humanity. St. Jacob of Serugh says that Elizabeth wasn’t St. Mary’s blood relative because Elizabeth was married to Zachariah the priest from the tribe of Levi, while St. Mary was the daughter of David from the tribe of Judah. What the angel meant was that if the heavenly ones rejoiced for Elizabeth enjoyed although she’s a human, how much more befitting is it for every believer to rejoice with her as a human.
5. This annunciation aroused deep rejoicing in the heart of Saint Mary, who did not lose her inner peace even when a sword pierced her soul (Luke 2:35). It was this that sustained and strengthened her, so she wasn’t destroyed by the widespread resistance to her son, Jesus Christ, and to her personally. She tasted what the apostle Paul later expressed, saying: “I have been crucified with Christ; it is no longer I who live, but Christ lives in me” (Galatians 2:20).
6. The archangel’s annunciation to Saint Mary about the incarnation of the Word in her womb and the work of the Holy Trinity in her, made her a unique uniting space, and a model for us. Indeed, no human being or heavenly creature will ever achieve what the Mother of God did! But it has opened to us the gate of hope in His love and work in the believers across generations. Saint Jacob of Serugh perceives in her a unique model in the Church of Christ. Through Christ she became a new heaven, the mother of the King of kings, a ship carrying the heavenly treasure, a good field that bore fruit without seeds, and the second Eve, who through her Son fulfilled the first Eve’s debt. She presented to her father Adam a garment of glory that conceals his nakedness and removes his shame, a sacred temple for the King of kings and the bride who gave birth through the incarnation of the Word of God from her. Truly she has tremendous beauty!

She opened the door of hope for the human race to enjoy the richness of God’s grace, to carry Him in their hearts and to become temples of God and dwelling places of the Holy Spirit, like her.

It is befitting for all believers to realize that what St. Mary has earned is an asset for their own account! Everyone rejoices in this asset according to their spiritual level, through the work of the grace of God in him.

St. Mary is the second heaven, in whose womb the Lord of heaven dwelt and shone forth from her to expel darkness from the lands.
Blessed of women, by whom the curse of the land was eradicated, and the sentence henceforth has come to an end. Modest, chaste and filled with beauties of holiness, Daughter of poor ones, who became mother of the Lord of Kings and gave riches to a needy world that it might live from Him. Ship which bore treasure and blessings from the house of the Father and came and poured out riches on our destitute earth. Good field which, without seed, gave a sheaf and grew a great yield while being unploughed. Second Eve who generated Life among mortals, and paid and rent asunder that bill of Eve her mother. Maiden who gave help to the old woman (Eve) who was prostrate; she raised her from the Fall where the serpent had thrust her.

Daughter who wove a garment of glory and gave it to her father; he covered himself because he was stripped naked among the trees.
Virgin who without marital union marvelously became a mother, a mother who remained without change in her virginity.
Fair palace which the King built and entered and dwelt in it; the doors were not opened before Him when He was going out.
Maiden who became like the heavenly chariot6 and solemnly carried that Mighty One, bearing Creation.
Bride who conceived although the bridegroom had never been seen by her;
she gave birth to a baby without her coming to the place of his Father…

Then He sent her a watcher[1], from the heavenly legions, that he might bring the good tidings to the blessed one, most fair.
Gabriel, the great chief of the hosts, descended; he went down to her as he had been sent from God.
Because she alone was worthy of the great mystery which was rich in divine revelations.
With prayers and in limpidity and in simplicity, Mary received that spiritual revelation.
She being holy and standing in wonder in God’s presence, her heart was poured forth with love in prayer before Him.
She was in prayer, as also Daniel was in prayer, when this same Watcher of light descended to him.
While Zachary the priest was standing in the Sanctuary to pray before God, the Watcher visited him.
This maiden who was capable of receiving a more important revelation, she was in prayer when she received the Watcher who had descended.
Prayer which is limpid conspires with God; it speaks to Him, listens to Him and confides in Him.[2]

St. Jacob of Serugh

The angel’s greeting to her

“Rejoice, O full of grace, the Lord is with you; blessed are you among women!” But when she saw him, she was troubled at his saying, and considered what manner of greeting this was.
The Watcher said: “Do not be afraid, O full of mercy, the Lord has chosen you that in your virginity you might be his Mother.
“Behold from this time you will solemnly conceive; you will give birth to the great One whose Kingdom is without end.”
Mary said: “How then will what you say happen since man has never been known to me, how will I bring forth?
“You have announced a Son to me but I am not conscious of marital union; I have heard of nativity but I see no marriage.”
That moment was full of wonder when Mary was standing, conversing in argument with Gabriel.
One humble daughter of poor folk and one angel met each other and spoke of a wonderful tale.
A pure virgin and a fiery Watcher spoke with wonder: a discourse which reconciled dwellers of earth and heaven.
One woman and the prince of all the hosts had made an agreement for the reconciliation of the whole world.
The two had sat between heavenly beings and earthly ones; they spoke, attended to and made peace for those who were wroth.
Maiden and Watcher met each other and conversed in argument on the matter, until they abolished the conflict between the Lord and Adam.
That great strife which occurred amidst the trees (Genesis 3:1-7) came up for discussion, and it all came to an end; there was peace.
An earthly being and a heavenly one spoke with love; the struggle between the two sides ceased, and they were at peace.

St. Jacob’s Serugh

The verdict on Eve was dropped by the annunciation to the new Eve

Saint Irenaeus sought to see St. Mary’s role in God’s plan for our salvation, by offering full submission to God in full freedom, offering obedience arising from faith, instead of the disobedience in which Eve fell in.

St. Irenaeus called St. Mary: Eve’s intercessor or Eve’s advocate, he says: While Eve disobeyed God, Mary obeyed him, so that the Virgin Mary would become the advocate or intercessor of the virgin Eve.

Origen of Alexandria points to St. Mary, as having restored the dignity of women which they lost through the sin of Eve. Thus, they will be saved in childbearing (Timothy 2:15).
He also says:
The joy that Gabriel trumped to Mary removed the judgment of grief issued by God against Eve
As the sin began with the woman and then crossed over to the man, this is how the annunciation began with the women (Mary and Elizabeth).

 

St. Ephrem the Syrian says:
Eve concealed her virginity with the leaves of shame. As for her mother (Saint Mary), in her virginity, she wore the garment of glory, which suffices for all. She presented a piece of clothing (the body) to the one who clothe everyone.
By the eye, Eve saw the beauty of the tree, and the counsel of the slayer (Satan) was formed in her mind … As for Mary, with the ear, she realized the invisible that came to her through the voice. She bore in her womb the power that came to her body.)

 

The evil time which had killed Adam was changed; another good time came in which he would be raised.
Instead of that serpent, Gabriel arose to speak; instead of Eve, Mary began to consent. Instead of the treacherous one who brought death by the tale he set forth, the truthful one arose to announce life by the tidings which he brought.
Instead of the mother who wrote among the trees what she owed, the daughter paid all the debts of Adam, her father.
Eve and the serpent with the Watcher and Mary were transmuted; that affair was put right which had become distorted from the beginning.
See how Eve’s ear inclines and hearkens to the voice of the deceiver when he hisses deceit to her.
But come and see the Watcher instilling salvation into Mary’s ear and removing the insinuation of the serpent from her and consoling her.[3]

St. Jacob’s Serugh

A comparison between Eve and Mary, and between Gabriel and Satan (the serpent)

Since Eve heard the advice of the serpent that both she and Adam would become like God, knowing good and evil, Eve did not ask the serpent how to become like God? As for Mary, when she heard the annunciation from the angel, she inquired in the spirit of humility about her pregnancy (Genesis 3:1-6; Luke 1:26-38).   During this dialogue between St. Mary and the Angel, we enjoy a heavenly explanation of the mystery of the divine incarnation. The wise Mary became the voice of the church, asking the question that reveals the divine mystery.

That building which the serpent pulled down, Gabriel built up; Mary rebuilt the foundation which Eve broke down in Eden.
Two virgins who received the message from two messengers; two by two, generations were sent forth, one against another.
Satan sent a secret to Eve by means of the serpent; the Lord sent the good tidings to Mary by means of the Watcher.
A confutation of the discourse which the serpent spoke, Gabriel made against the evil one in the ear of Mary on account of Eve.
He renewed the discourse but refuted the arguments with his words; he spoke the truth and removed all falsehood.
A virgin was beguiled by the mischief maker in Eden; her ear piped the sound of the great deception.
Instead of this virgin another was chosen; truth was spoken to her in her ear from the Most High
By the door which death entered, by it entered life and loosened the great bond which the evil one had bound there.
Where sin and death had abounded from the beginning, also grace was made to abound which would vivify Adam.
The serpent did not salute Eve when speaking to her, for there is no peace in the way which is full of death.
He chanted deception to her, fanned falsehood upon her, on her virginity poured forth evil counsels and deceitful answers.
Enmity, conspiracy to kill and desire for blood, he placed in the midst of the discourse which he had delivered to the house of Adam.
The Watcher sent by the Son, went and stood firm against these things; to Mary he brought the tidings of salvation from God.
He saluted her, implanted life in her, proclaimed peace to her; he encountered her with love and brought to an end the former things.
That wall of iniquity which the serpent had built then, by his descent the Son of God broke it down that it might never again be restored.
When He descended He broke down the hedge which was placed between the sides, that there might be peace between dwellers on earth and in heaven.
On this account, the Watcher had saluted Mary as a pledge of great peace for the whole world.
“Hail Mary, our Lord is with you,” he was saying to her, “you will conceive and bear a son in your virginity.”
 

She said to him (the angel): “How will this be as you say, since I am a virgin and there is no fruit of virgins ?”
In that moment it was very necessary to question, so that the mystery of the Son dwelling in her might be explained to her.
Mary inquired in order that we might learn from the angel concerning that conception which is a sublime matter beyond understanding.
Behold how most fair is Mary to the one who beholds her, and how loveable these things of hers to the ones who are capable of discerning.
This one inquires that she might learn from him about her conception, because it was hers and for the profit of the one who listens to her.
Eve had not questioned the serpent when he led her astray, she who by her will kept silent and firmly believed the treachery.
The latter maiden heard truth from the faithful one, nevertheless in this way she had sought out an explanation.  

Blessed Mary, who by her questions to Gabriel, taught the world this mystery which was concealed.
For if she had not asked him how it would be, we would not have learned the explanation of the matter of the Son.
The beauty of the matter which appeared openly is because of her; she was the reason that it was explained to us by the angel.
By that question, the wise one became the mouth of the Church; she learned that interpretation for all Creation.
For if Mary had not had sublime impulses, she would not have arrived to speak before the Watcher.
If she had not possessed inner and outer beauty, Gabriel also would not have answered her with eloquence.
She rose up to this measure on her own, until the Spirit, that perfecter of all came to her.
She was full of grace from God which was more exalted than all; the Only-Begotten dwelt in her womb to renew all.[4]

St. Jacob of Serugh

The Virgin Mary and the bride

St. Mary is the first member of the virgin Church, the heavenly Bride.  This annunciation of truth is a call to every believer to ask for God’s work in him and in all humans and to rejoice for all those who enjoy the divine blessing.

St. Ambrose says:
Mary was the virgin wife, that represents the church that is without blemish. The Church is the virgin bride of Christ, she has carried us by the Holy Spirit and gave birth to us without pain, and Mary conceived by the Holy Spirit, not by marriage and thus she became the representative of all churches that bear fruit by the Spirit and grace, although she is ostensibly united with a human shepherd.

Saint Augustine says:
As Mary gave birth to He, who is the Head, so the Church gave birth to you, because the Church is also a mother and a virgin, a mother in our love, and a virgin in her unshakable faith. She is the mother of many nations who represent one body, similar to the virgin, who is the mother of many and at the same time she is the mother of the One.

Saint Cyril the Great says:
Let us glorify Mary, the ever-virgin with praises of joy, who is herself the Holy Church.

How can I form an image of this most fair one, with ordinary colors whose mixtures are not suitable for her?
The image of her beauty is more glorious and exalted than my composition; I do not dare let my mind depict the form of her image.
It is easier to depict the sun with its light and its heat than to tell the story of Mary in its splendor.
Perhaps the rays of the sphere can be captured in pigments, but the tale concerning her is not completely told by those who preach.
If anyone ventures, in what order can he describe her and with what class must he mix to tell it with?
With virgins, with saints, with the chaste?
With married women, with mothers or with handmaids?
Behold the body of the glorious one carries tokens of virginity and milk, perfect birth yet sealed womb; who is equal to her?
While it seems that she is in the company of maidens, I see her, like a handmaid, giving milk to the lad.
While I hear that Joseph her husband dwells with her, I behold her who is not joined in conjugal union.
While I seek to reckon her in the order of virgins, behold the sound of birth pangs striking her, comes to me.
Because of Joseph, I think to call her a married woman, but I believe that she has not been known by any mortal.
I see her who bears the son of a fertile mother, yet it seems to me that she belongs in the order of virgins.
She is virgin and mother and wife of a husband yet unmated; how may I speak if I say that she is incomprehensible?
Love moves me to speak of her, which is proper, but the height of her discourse is too difficult for me; what will I do?
I will cry openly that I have not been fit nor am I yet, and I will return because of love that I might recount her story which is exalted.
Only love does not reproach when speaking, because its way is pleasing and enriches the one who hears it.
With wonder I will speak of Mary while I stand in awe, because the daughter of earthly beings has ascended to such a high rank.

St. Jacob of Serugh

 

He shall be called a Nazarene (Matthew 2:23; Mark 1:24)

The Bible identifies the name of the city to which the angel came to meet the Blessed Virgin Mary, which is “Nazareth”. A city in Galilee in northern Palestine, 88 miles north of Jerusalem, and 15 miles southwest of Tiberias. Saint Joseph and the Blessed Virgin Mary lived there, and the Lord Jesus Christ spent the greater part of the first thirty years of his life there (Luke 3: 23; Mark 1: 9), and “He shall be called a Nazarene” (Matthew 2:23; Mark 1:24). As he began his mission, the people of Nazareth rejected Him twice (Luke 4: 28-31; Matthew 4: 13; 13: 54-58; Mark 6: 1-6). It is located on a hill (Luke 4:29), and it had no significance, and it was not mentioned in the Old Testament, nor in the documents of the great nations before the coming of Christ, or in the writings of the Jewish historian Josephus. Perhaps the word “Nazareth” means “a rod” or “a branch”, and for this reason the Lord Jesus was often called the branch.

Blessed are you among women!

The angel’s greeting: “Rejoice, O full of grace, the Lord is with you; blessed are you among women!” (Luke1:28). It wasn’t an ordinary greeting but a unique one, carrying all meanings of joy. The Greek word shere, translated here as “rejoice”, was translated about 80 times in the Septuagint: in half of those it was translated as “rejoice” and in the other half it expressed the joy of God’s people with their salvation. As if St. Mary received this outstanding joy of the incarnation of the Word of God and His dwelling in her, on behalf of the whole church in which she is a member. Here are some commentaries of the church fathers on this unique greeting:

She was alone called “full of grace”, as she alone obtained the grace that no one else possessed, and she was filled with the gifts of grace.
St. Ambrose

This Nativity is absolutely a grace, in which union occurred, the union of God and man and the Word with the body….good deeds were not enough to achieve it.
St. Augustine

She was clothed with divine grace as a robe, and her soul was filled with divine wisdom, in her heart she enjoyed union with God, and she received Him in her womb.
St. Theodosius the Bishop of Ankara

Saint Mary heard the angel say to her: “The Lord is with you.” This expression had its own concept for her. She tasted fellowship with God on a unique level. She carried the word of God in her womb and offered him from her body and blood!

“Blessed are you among women” …  as Origen of Alexandria says:

The joy that Gabriel bestowed upon Mary removed the judgment of grief issued by God against Eve.
As sin began with the woman and then it crossed over to the man, so began the annunciation to the women (Mary and Elizabeth).

“But when she saw him, she was troubled at his saying, and considered what manner of greeting this was. Then the angel said to her, “Do not be afraid, Mary, for you have found favor with God.” (Luke 1:29-30)

Saint Jerome says: She was troubled and could not respond to him, since she had never given a greeting to a man before, but when she knew who he was, she answered him. This is the one who was afraid to talk to a man, and she began to talk to an angel without fear.

A living model for maidens

Many fathers see that the virgin Mary as a living model for virgins who are devoted to worship, walking in extreme modesty, do not meet men, but spend their lives at their homes or in the homes of virgins, not dealing with men. But we cannot deny that despite the extreme modesty and devotion to the Lord that characterized the Virgin, and her unwillingness to marry, as appears from her saying to the angel: “How can this be, since I do not know a man?”, she was the active person in the holy congregation. Active by her prayers and piety, and active also by her acceptance of the supreme gift of God (the Word is incarnated in her womb), and active in serving, in the first miracle of the Lord Christ she asked him: “They have no wine”. She accompanied the Lord to the cross, and after the Ascension, she stayed with the disciples supporting them. Virginity does not mean passivity, but rather the positivity of the sacrificial love proclaimed during worship and work, within the limits of the human gifts that one receives from the Lord himself. That is why St. Augustine says: [Virginity is not honored for its own sake, but rather for its affiliation with God.]

And He will reign over the house of Jacob forever, and of His kingdom there will be no end

“And behold, you will conceive in your womb and bring forth a Son, and shall call His name Jesus.  He will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David.  And He will reign over the house of Jacob forever, and of His kingdom there will be no end.” (Luke 1:31-33)

Saint Mary enjoyed this divine conception, as the Son of the Most High was incarnated in her, who was watched by the men of the Old Testament as a King who sits on the throne of David and reigns forever, and as a savior, Who is called Jesus who means Jehovah, my salvation.

No one is like the Mother of God, for although you inhabited the earth, you became the mother of the Creator.
(The Paralex) the blessing hymn.

If the Son of God became a son of David, then do not doubt, O son of Adam, that you will become a son of God. If God had descended to such depths, He did not do this in vain, but rather to raise us to the highest! He was born in the flesh, so that you might be born again according to the spirit. He was born of a woman, so that you could become a son of God.
St. John Chrysostom

The virgin Mary is born from a virgin mother

When Saint Mary heard the divine promise, in a spirit of humility and faith, she was astonished! The promise was wholly unique, and no one has ever received a similar promise in the Holy Scriptures. She asked: “How can this be, since I do not know a man?”
And the angel answered and said to her, “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.” (Luke 1:34-35).

1. It appears from the Virgin’s words that she vowed virginity, so if she wanted to marry she would not have said this, but would rather say: “When will this be ?!” Waiting for the fulfillment of the promise by marriage. She set in her heart to be a virgin to the Lord, so the Virgin dwelt in her, to sanctify through her, the spiritual virginity of the Church. And as Saint Augustine says:
   

   Today the virgin Church celebrates the virgin birth … The Lord Jesus Christ confirmed the virginity of the heart that He wanted for the Church first through the virginity of St. Mary. The Church alone can be a virgin only when she is related to a Bridegroom, namely, the son of the virgin, as she presents herself completely to Him.

2. Saint Ambrose says:
   

   Mary did not refuse to believe in the words of the angel, nor did she decline it, but rather showed her readiness for it, as for the phrase: “How can this be?” does not denote suspicion, but rather a question of how the matter will be fulfilled. She is trying to find a solution to the problem, and it is her right to know how the miraculous birth will take place.

   Therefore, the angel’s answer to her reveals the secret of God’s work in her to achieve this birth: “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.”
   The Holy Spirit comes upon her to sanctify her, spiritually and physically, so she is prepared for the work of the Father, who sends His Son in her womb to incarnate from her. Truly, what an exalted divine secret, in which God proclaims His wondrous love and honor for man!

Obedience and humility of the Virgin

Before this proclamation, she bowed her head in obedience to say: “Behold the maidservant of the Lord! Let it be to me according to your word” (Luke 1:38). Zechariah the priest doubted that his wife can give birth in her old age, and the virgin believed, and in her obedience she accepted the work of God, and as Saint Ambrose says:

In her faith she surpassed the priest; So the priest sinned and hid, and the Virgin corrected the mistake.

So Zachariah became silent because of his doubt, and the virgin conceived the Incarnate Word who would not be silent.

Saint Irenaeus believes that the obedience of Saint Mary took the place of the disobedience of her mother, Eve. The latter, by her disobedience, complicated the matter, and her daughter came to resolve the problem with obedience. Theologians believe that in these moments when she offered obedience and submission to God, she accepted the incarnation, as it was not possible for the incarnation to take place without her acceptance, as God sanctifies human freedom. Saint Ambrose says:

[She describes herself as a maidservant of the Lord even though she was chosen to be the mother of God, because the promise that has been fulfilled did not make her fall into pride.

And Saint Augustine says that the humble Master Christ does not teach His mother – in conceiving Him – pride but humility! Through the free grace of God, Saint Mary enjoyed being chosen as the Mother of God the Word. This grace found a response from her side, as she was very beautiful herself, adorned with humility, purity and tenderness. God dwells with the humble, and in them.

Now did grace itself bend down the Son to her, or was she so beautiful that she became Mother to the Son of God?
That God descended on earth by grace is manifest, and since Mary was very pure she received Him.
He looked on her humility and her gentleness and her purity, and dwelt in her because it is easy for Him to dwell with the humble.
“On whom will I gaze except the gentle and humble?”
He looked on and dwelt in her because she was humble among those who are born.
Even she herself said that He looked on her lowliness and dwelt in her, because of this she shall be extolled, for she was so pleasing.[5]

St. Jacob of Serugh