Table of Contents
Readings
- Vespers: Psalms 144:5, 7 & Luke 7:36 – 50
- Matins: Psalms 72:6, 7 & Luke 11:20 – 28
Liturgy
- Pauline epistle: Romans 3:1 – 4:3
- Catholic epistle: 1 John 1:1 – 2:2
- Praxis: Acts 7:30 – 34
- Psalm & Gospel: Psalms 45:10, 11 & Luke 1:26 – 38
Introduction
“For unto us a Child is born, Unto us a Son is given; And the government will be upon His shoulder. And His name will be called Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of His government and peace there will be no end, Upon the throne of David and over His kingdom, To order it and establish it with Judgment and justice From that time forward, even forever. The zeal of the Lord of hosts will perform this.” (Isa.9:6, 7).
“Who has ascended into heaven, or descended? Who has gathered the wind in His fists? Who has bound the waters in a garment? Who has established all the ends of the earth? What is His name, and what is His Son’s name, If you know?” (Prov.30:4).
[Who has sent His true Light, His only-begotten Son, Jesus Christ the co-eternal Logos. He who is in the Fatherly bosom at all times has come down and dwelt in the undefiled virginal womb. She, being virgin, gave birth to Him, and her virginity is sealed.] (Nativity Fraction).
[By reason of idolatry our nature had turned to be stones as we had become frosted within the cold, disabled paganism. But “The Sun of Righteousness” has risen. (Mal.4:2); and For such a nippy winter the appearance of spring has come true. The warm south wind has abolished the prints of cold. The shining rays of the sun have brought forth warmth to the whole earth. So the humankind who, by cold, had been turned to stones – may have been covered by the warmth of the Holy Spirit: the ray of the word of God. Thus he would become again like waters springing up into everlasting life (John 4:14):
“Who turned the rock into a pool of water, The flint into a fountain of waters.” (Ps.114:8).] (Saint Gregory of Nyssa – Commentary on John, Chapter 4 – Priest Tadros Ya’qoob Malati).
Observations on the Readings of the Day
The Vesper Gospel Reading of the Day (Luke 7:36 – 50) is itself that of the Liturgy of the Fourth Sunday of the month of Thoout, and also of the Vesper of the feast of Annunciation.
For this Day (and that of the feast of Annunciation), the Reading comes to preach salvation and forgiveness for sinners:
“’Your sins are forgiven… Your faith has saved you.’”
But for the month of Thoout, it comes to point to the perfectness of the repentance of Woman, and the love of the Father to the weak humanity; that which was revealed by the Son through incarnation.
The Readings of the feast of Annunciation match with those of the second Sunday of Koiahk (the Annunciation of the archangel to the holy Theotokos) – in everything – except for three little differences in the readings of the Pauline Epistle, Catholicon and Praxis. These are the readings of the incarnation of the Word. That is why they come for the feast of Annunciation, and for the second Sunday of the month of Koiahk.
For the second Sunday of Koiahk, the Pauline Reading comes from the Epistles to the Romans (3:1 – 4:1 – 3); but for the feast of Annunciation, it comes from (Romans 3:1 – 31), where Saint Paul is sufficed with the full third Chapter; so as to show the inability of the Law to reform the corruption of the human nature, and the need of the divine righteousness for renewing the nature of Man through the incarnation of the Word.
For the same Sunday comes the Catholicon from (1 John 1:1 – 2:1 – 2). But for the feast of Annunciation four other verses are added (1 John 1:1 – 2:1 – 6).
The added part for the feast of Annunciation talks about the perfection of His love in us (just as it is in the holy Theotokos). Here is repeated the saying, “By this we know” for twice, to confirm the plainness of things, and the image of the new Man whom we have put on through the incarnate Word born from the Theotokos.
As for Praxis, for the second Sunday of Koiahk it comes from (Acts 7:30 – 34); but for the feast of Annunciation it comes from the same Chapter, with the addition of seven verses: (Acts 7:23 – 34).
The added part for the feast of Annunciation speaks about the first forty years of Moses’ life, his ignorance of the dispensation of God for salvation, then about his need of forty other years for to be assured of God’s plan for salvation and of the mystery and profoundness of His dispensation. Therefore comes the repetition of words like “When he was forty years old… When forty years had passed” – through the Praxis of the feast of Annunciation: just as if that part were added to declare the perfection of His divine dispensation and plan for the deliverance of mankind.
Also, the Catholicon Reading of this Day (1 John 1:1 – 2:1 – 2) is similar to that of (1 John 1:1 – 2:1 – 6) for the Days of: Tobe 4, Paremhotep 29, and Nesi 1. The Epistle comes from John, where he begins with telling the testimony of his. That is why it is read in coincidence with the commemoration of him (Tobe 4), and of his disciple (Nesi 1), also about God’s being manifested in the flesh, being himself as an eyewitness to that. So it is read on the feast of Annunciation (the 29th of Paremhotep).
Nevertheless it comes for the second Sunday of Koiahk to show the fleshly divine appearance of the Son of God:
“The life was manifested…”
The Praxis Reading of the Day (Acts 7:30 – 34) is somewhat like that of (Acts 7:20 – 34) read on the 28th of Mesore and the 24th of Pashons. Likewise it is similar to that of (Acts 7:23 – 34) for Paremhotep 29, and to the Praxis Reading (Acts 7:30 – 37) for Mesore 30 (commemoration of Prophet Malachi).
This is the Reading which tells of one of the signs of incarnation: the Lord appearing in the flaming bush. That is why it is read on the feast of Annunciation (Paremhotep 29) and on the second Sunday of Koiahk. It talks about the mission to Egypt; which is why it also comes for the feast of the Lord’s entry into its land (the 24th of Pashons), also for the declaration of God that He is the God of Abraham, Isaac, and Jacob; so it comes on their memorial (the 28th of Mesore) – and as a sign of the rejection of the Israelites to their prophets (Mesore 30).
Explanation of the Readings
Psalms
The Psalms begin with the cry of humanity (Vesper), then comes the heavenly response (Morning), after, the virgin is shown (Liturgy).
So the Psalms tell us about the degrees of the mystery, and the divine providence.
Now the Vesper Psalm is to begin, talking about our need – as human beings – to His glorious incarnation, and the cries of humankind for the meddling of God and His coming down from on high unto our lands:
“Bow down Your heavens, O Lord, and come down; Touch the mountains, and they shall smoke. Stretch out Your hand from above; Rescue me and deliver me”.
Meanwhile comes the Morning Psalm to bring tidings of His answer to the Vesper Psalm cries of ours, expounding at the same time the way of His coming down to us, and its effect on the whole earth:
“He shall come down like rain upon the grass before mowing, Like showers that water the earth. In His days the righteous shall flourish, and abundance of peace”.
Then comes the Liturgy Psalm showing how humanity receive His concession, in person of our mother virgin Mary, the Theotokos – and the church of the New Testament; besides every human soul receiving this marvelous divine love:
“Listen, O daughter, Consider and incline your ear; Forget your own people also, and your father’s house; So the King will greatly desire your beauty; Because He is your Lord”.
Liturgy Readings
Now the three Epistles present the divine righteousness (Pauline Epistle), fellowship with the Holy Trinity (Catholicon), and deliverance from bondage (Praxis). They reveal what the divine manifestation has granted to thirsty humanity, both Jews and Gentiles; and that all these gifts were given when humanity had first been prepared for them to receive: whether by the Law judging the Jew of being unable to walk in righteousness, or by the Gentiles’ slipping into corruption, blood shedding, brokenness and sauciness.
So the Pauline Epistle shows one of the precious gifts of the manifestation of the Son of God in the flesh; that is, ‘His divine righteousness’ For Saint Paul declares that the whole world has been brought under condemnation and divine recompense: whether they were Jews with their incapability of justification through the Law,
“Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.” – Or Gentiles, who had been dropped down to commit the most severe iniquities. That is to say, the whole world had been walking in wickedness:
“For we have previously charged both Jews and Greeks that they are all under sin. As it is written: ‘There is none righteous, no, not one… They have all turned aside; They have together become unprofitable”.
Therefore has the Son of God come, for His divine righteousness to be manifested for All:
“But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets… because in His forbearance God had passed over the sins that were previously committed, to demonstrate at the present time His righteousness, that He might be just and the justifier of the one who has faith in Jesus Christ.”
Yet the Catholicon reveals another precious gift of the divine manifestation; that is,
“The life was manifested, and we have seen, and bear witness, and declare to you that eternal life which was with the Father and was manifested to us”.
That eternal life which has been given us by the incarnation of the Son of God, is fellowship with the Trinity, the divine light pouring upon our human entity, being continually cleansed from sin through the intercession of His precious blood, and the sincere confession of our sins; that we may receive and live in full joy:
“And truly our fellowship is with the Father and with His Son Jesus Christ. And these things we write to you that your joy may be full… If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.
Therefore Praxis concludes with the revelation of the gift of salvation for humanity, that which had a great shadow and sign through the Old Testament, by the manifestation of God to Prophet Moses in the flaming bush, to inform him that He would deliver them by Himself and with the presence of His divine power amidst His people:
“’I have surely seen the oppression of My people who are in Egypt; I have heard their groaning and have come down to deliver them…’”
Gospels
The Gospels clearly show the gifts of the Incarnate Word: forgiveness and peace (Vesper), prevalence over the devil (Morning), and dispensation of the Trinity through incarnation (Liturgy).
So the Vesper Gospel is to begin, revealing the gifts of incarnation for the New Testament Man: forgiveness, deliverance, and free godly peace:
“’Your sins are forgiven… Your faith has saved you. Go in peace.’”
But the Morning one reveals the aim of the mystery of incarnation: that is to deliver humanity from the authority of the devil:
“When a strong man, – Satan – fully armed, guards his own palace, his goods are in peace. But when a stronger than he – the Son of God – comes upon him and overcomes him, he takes from him all his armor in which he trusted, and divides his spoils.”
Then the Liturgy Gospel shows the dispensation of the Trinity for such a great mystery! For though the incarnation is properly the Hypostasis of the Son’s, but He has not made it by the individual will of His. But, and just as in all other works – God the Trinity is always manifested in everything pertaining to each of the Hypostases:
“’The Holy Spirit will come upon you, and the power of the Highest – the Father – will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.’”
As one may wonder how it comes about a virgin to give birth, so Saint John Chrysostom answers, giving a magnificent simile as he compares the Garden of Eden, where plants and trees had been grown without any husbandry of men, to our mother Virgin Mary – the Holy Theotokos – from whom the Incarnate Word came forth -without any human factor. [Therefore he calls her “Eden” or “the virgin deposit”. For the former virgin, “the land of the Garden”, had been a pattern of the latter Virgin. As for us had the former land brought forth the Garden of Paradise without any seeds, so also for us the Virgin has given birth to Christ without any human seed. And, if someone asked how it came for a virgin to give birth, thus we would answer: how it comes about the land that is not sown to bring forth marvelous plants? For in Hebrew, the word “Eden” means “the virgin land”?] (From the book “The Theotokos Virgin Mary According to the Thought of the Fathers” – P.170 – Treated by Priest Benjamin Morgan Bassili).
Summary of the readings
Shown through the Readings of this Day are all things pertaining to the Divine Incarnation, according to the thought of the church: –
For the incarnation of the Son of God was done by dispensation of the Trinity (Liturgy Gospel),
For the need of humankind (Vesper Psalm),
And the need of Man to divine justification (Pauline Epistle).
The mystery was fulfilled when the Son of God came down unto our land in His godly shining so as to rain upon the whole earth with His peace and justice (Morning Psalm).
The human response to His divine armor is represented in our mother, the virgin, the Theotokos (Liturgy Psalm and Gospel).
The gifts of His glorious incarnation are: salvation, forgiveness and peace (Vesper Gospel),
Our deliverance from the power of Satan (Morning Gospel),
And from bondage (Praxis);
That we may receive the gift of fellowship with the Trinity, walk in the light, and be cleansed from sin (Catholicon).
Short commentaries by the church fathers about the Liturgy Gospel
1:26-29 Gabriel greets the Virgin Mary
Gabriel, strength of God
BEDE: Now Gabriel means “strength of God.” Rightly he shone forth with such a name, since by his testimony he bore witness to the coming birth of God in the flesh. The prophet said this in the psalm, “The Lord strong and powerful, the Lord powerful in battle” (Ps. 24:8) — that battle, undoubtedly, in which he [Christ] came to fight “the powers of the air” (Eph. 2:2) and to snatch the world from their tyranny. HOMILIES ON THE GOSPELS 1.3.
The perpetual virginity of Mary
JEROME: Holy Mary, blessed Mary, mother and virgin, virgin before giving birth, virgin after giving birth! I, for my part, marvel how a virgin is born of a virgin, and how, after the birth of a virgin, the mother is a virgin.
Would you like to know how he is born of a virgin and, after his nativity, the mother is still a virgin? “The doors were closed, and Jesus entered.” (Jn. 20:19, 26) There is no question about that. He who entered through the closed doors was neither a ghost nor a spirit. He was a real man with a real body. Furthermore, what does he say? “Touch me and see. For a spirit does not have flesh and bones, as you see I have.” (Lk. 24:39) He had flesh and bones, and the doors were closed. How do flesh and bones enter through closed doors? The doors are closed, and he enters, whom we do not see entering. Whence has he entered? Everything is closed up. There is no place through which he may enter. Nevertheless he who has entered is within, and how he entered is not evident. You do not know how his entrance was accomplished, and you attribute it to the power of God. Attribute to the power of God, then, that he was born of a virgin and the virgin herself after bringing forth was a virgin still. HOMILY 87.
Why Mary must be betrothed to Joseph
BEDE: As to why he wished to be conceived and born not of a simple virgin but of one who was betrothed to a man, several of the Fathers have put forward reasonable answers. The best of these is to prevent her from being condemned as guilty of defilement if she were to bear a son when she had no husband. Then too, in the things the care of a home naturally demands, the woman in labor would be sustained by a husband’s care. Therefore blessed Mary had to have a husband who would be both a perfectly sure witness to her integrity and a completely trustworthy foster father for our Lord and Savior, who was born of her. He was a husband who would, in accordance with the law, make sacrificial offerings to the temple for him when he was an infant. He would take him, along with his mother, to Egypt when persecution threatened. He would bring him back and would minister to the many other needs consequent upon the weakness of the humanity which he had assumed. It did no great harm if, for a time, some believed that he was Joseph’s son, since from the apostles’ preaching after his ascension it would be plainly evident to all believers that he had been born of a virgin. HOMILIES ON THE GOSPELS 1.3.
The angel’s greeting to Mary unique
ORIGEN: The angel greeted Mary with a new address, which I could not find anywhere else in Scripture. I ought to explain this expression briefly. The angel says, “Hail, full of grace.” … I do not remember having read this word elsewhere in Scripture. An expression of this kind, “Hail, full of grace,” is not addressed to a male. This greeting was reserved for Mary alone. HOMILIES ON THE GOSPEL OF LUKE 6.7.
1:30-33 Gabriel announces Jesus’ conception and His Designations
Jesus is Son of God and Son of Man
BEDE: We should carefully note the order of the words here, and the more firmly they are engrafted in our heart, the more evident it will be that the sum total of our redemption consists in them. For they proclaim with perfect clarity that the Lord Jesus, that is, our Savior, was both the true Son of God the Father and the true Son of a mother who was a human being. “Behold,” he says, “you will conceive in your womb and give birth to a son”—acknowledge that this true human being assumed the true substance of flesh from the flesh of the Virgin! “He will be great and will be called the Son of the Most High”—confess too that this same Son is true God of true God, coeternal Son forever of the eternal Father! HOMILIES ON THE GOSPELS 1.3.
Mary’s genealogy: house of David and Levi
EPHREM THE SYRIAN: From what the angel said to Mary, namely, “Elizabeth, your kinswoman,” it could be supposed that Mary was from the house of Levi. Nevertheless up to this, the prophecy was established within the framework of the husbands. The family of David continued as far as Joseph, who had espoused her, and the birth of her child was reckoned through the framework of the men, for the sake of the family of David. It is in Christ that the seed and family of David are brought to completion. Scripture is silent about Mary’s genealogy since it is the generations of men that it numbers and reckons. If Scripture had been accustomed to indicate the family line through the mothers, it would be in order for one to seek the family of Mary. But, lest the words “Elizabeth, your kinswoman” were to show that Mary was also from the house of Levi, take note that the Evangelist has said elsewhere, concerning Joseph and Mary, that “they were both of the house of David.” (Lk. 1:27; 2:4) The angel did not say to Mary that Elizabeth was her sister but “Elizabeth, your kinswoman.” COMMENTARY ON TATIAN’S DIATESSARON 1.25.
The house of David and Jacob is the universal church
BEDE: The time had come when, having redeemed the world through his blood, he was to be acknowledged as king not of the house of David alone but also of the whole church; moreover, that he was maker and governor of all generations. Hence the angel properly said afterwards, “and the Lord God will give him the seat of David his father,” and he immediately added, “and he will reign in the house of Jacob forever.” Now the house of Jacob refers to the universal church, which through its faith in and confession of Christ pertains to the heritage of the patriarchs—either among those who took their physical origin from the stock of the patriarchs or among those who, though brought forth with respect to the flesh from other countries, were reborn in Christ by the spiritual washing. HOMILIES ON THE GOSPELS 1.3.
1:34-35 The conception of Jesus and more designations of the Messiah
The virgin birth a divine mystery
AMBROSE: Here Mary seems to have disbelieved, unless you pay close attention, for it is not right that she who was chosen to bear the only-begotten Son of God should seem to have been without faith. And how could this be? Although the prerogative of the Mother, on whom a greater prerogative is straightway to be conferred, is intact, how could it be that Zechariah who had not believed was condemned to silence, but Mary, if she had not believed, would be exalted by the infusion of the Holy Spirit? But with a greater prerogative, also a greater faith must be reserved for her. But Mary must both believe, and not so heedlessly usurp. She must believe the angel and not usurp divine things. Nor is it easy to know “the mystery which has been hidden from eternity in God,” (Eph 3:9; Col. 1:26) which the higher powers could not know either. Nevertheless she did not deny the faith, she did not refuse the duty, but she conformed her will, she promised obedience. For truly when she said, “How shall this be?” she did not doubt concerning the outcome but sought the nature of this same outcome. EXPOSITION OF THE GOSPEL OF LUKE 2.14.
Hovering Spirit sanctifies fallen creation
EPHREM THE SYRIAN: It was fitting that the Architect of the works of creation should come and raise up the house that had fallen and that the hovering Spirit should sanctify the buildings that were unclean. Thus, if the Progenitor entrusted the judgment that is to come to his Son, it is clear that he accomplished the creation of humanity and its restoration through him as well. He was the live coal, which had come to kindle the briars and thorns. (Gen 3:18; Is. 9:18) He dwelt in the womb and cleansed it and sanctified the place of the birth pangs and the curses. (Gen. 3:16) The flame, which Moses saw, was moistening the bush (Ex. 3:2-3) and distilling the fat lest it be inflamed. The likeness of refined gold could be seen in the bush, entering into the fire but without being consumed. This happened so that it might make known that living fire which was to come at the end, watering and moistening the womb of the Virgin and clothing it like the fire that enveloped the bush. COMMENTARY ON TATIAN’S DIATESSARON 1.25.
The Holy Spirit brings a new creation
JOHN OF DAMASCUS: And through the invocation the overshadowing power of the Holy Ghost becomes a rainfall for this new cultivation. For just as all things whatsoever God made he made by the operation of the Holy Ghost, so also it is by the operation of the Spirit that these things are done which surpass nature and cannot be discerned except by faith alone. “How shall this be done to me,” asked the blessed Virgin, “because I know not a man?” The archangel Gabriel answered, “The Holy Ghost shall come upon you, and the power of the Most High shall overshadow you.” And now you ask how the bread becomes the body of Christ and the wine and water the blood of Christ. And I tell you that the Holy Ghost comes down and works these things which are beyond description and understanding. ORTHODOX FAITH 4.13.
1:36-38 The sign to Mary and her response of faith
Mary’s obedience reverses Eve’s disobedience
IREANAEUS: So the Lord now manifestly came to his own. Born by his own created order that he himself bears, he by his obedience on the tree renewed and reversed what was done by disobedience in connection with a tree. The power of that seduction by which the virgin Eve, already betrothed to a man, had been wickedly seduced was broken when the angel in truth brought good tidings to the Virgin Mary, who already by her betrothal belonged to a man. For as Eve was seduced by the word of an angel to flee from God, having rebelled against his Word, so Mary by the word of an angel received the glad tidings that she would bear God by obeying his Word. The former was seduced to disobey God and so fell, but the latter was persuaded to obey God, so that the Virgin Mary might become the advocate of Eve. As the human race was subjected to death through the act of a virgin, so was it saved by a virgin was precisely balanced by the obedience of another. Then indeed the sin of the first formed man was amended by the chastisement of the First Begotten, the wisdom of the serpent was conquered by the simplicity of the dove, and the chains were broken by which we were in bondage to death. AGAINST HERESIES 5.19-20.
Source
Oden, T.C. & Elowsky, J.C. (2003). Luke (The Ancient Christian Commentary on Scripture, New Testament part III). Illinois (U.S.A): InterVarsity Press. Pages 13-14, 16-17, 18-19, 19-20