1:26 That is the sixth month of the conception of John. Christ was therefore six months younger than John the Baptist. We ought to understand that this six month was not beginning but ending, or rather ended; for from the 24th of September, when John was conceived, to the 25th of March, when Christ was conceived, there are six whole months. The Annunciation therefore by Gabriel, and consequently the Incarnation of the Word, took place on the 25th of March; on which day likewise, Christ, after completing the thirty-fourth year of His life, was crucified. (Cornelius a Lapide)

 

1:27 It was fitting that Christ should be born of an espoused virgin; first, for His own sake; secondly, for His Mother's sake; thirdly, for our sake. For the sake of Christ Himself, for four reasons. First, lest He should be rejected by unbelievers as illegitimate: wherefore Ambrose says on Lk. 1:26,27: "How could we blame Herod or the Jews if they seem to persecute one who was born of adultery?"  Secondly, in order that in the customary way His genealogy might be traced through the male line. Thus Ambrose says on Lk. 3:23: "He Who came into the world, according to the custom of the world had to be enrolled now for this purpose, it is the men that are required, because they represent the family in the senate and other courts. The custom of the Scriptures, too, shows that the ancestry of the men is always traced out."  Thirdly, for the safety of the new-born Child: lest the devil should plot serious hurt against Him. Hence Ignatius says that she was espoused "that the manner of His Birth might be hidden from the devil."  Fourthly, that He might be fostered by Joseph: who is therefore called His "father," as bread-winner.  It was also fitting for the sake of the Virgin. First, because thus she was rendered exempt from punishment; that is, "lest she should be stoned by the Jews as an adulteress," as Jerome says.  Secondly, that thus she might be safeguarded from ill fame. Whence Ambrose says on Lk. 1:26,27: "She was espoused lest she be wounded by the ill-fame of violated virginity, in whom the pregnant womb would betoken corruption."  Thirdly, that, as Jerome says, Joseph might administer to her wants.  This was fitting, again, for our sake. First, because Joseph is thus a witness to Christ's being born of a virgin. Wherefore Ambrose says: "Her husband is the more trustworthy witness of her purity, in that he would deplore the dishonor, and avenge the disgrace, were it not that he acknowledged the mystery."  Secondly, because thereby the very words of the Virgin are rendered more credible by which she asserted her virginity. Thus Ambrose says: "Belief in Mary's words is strengthened, the motive for a lie is removed. If she had not been espoused when pregnant, she would seem to have wished to hide her sin by a lie: being espoused, she had no motive for lying, since a woman's pregnancy is the reward of marriage and gives grace to the nuptial bond." These two reasons add strength to our faith.  Thirdly, that all excuse be removed from those virgins who, through want of caution, fall into dishonor. Hence Ambrose says: "It was not becoming that virgins should expose themselves to evil report, and cover themselves with the excuse that the Mother of the Lord had also been oppressed by ill-fame."  Fourthly, because by this the universal Church is typified, which is a virgin and yet is espoused to one Man, Christ, as Augustine says (De Sanct. Virg. xii).  A fifth reason may be added: since the Mother of the Lord being both espoused and a virgin, both virginity and wedlock are honored in her person, in contradiction to those heretics who disparaged one or the other. (St. Thomas Aquinas Summa Theologica 3.29.1a)

 

1:28 full of grace: Jerome expounds as follows, in a sermon on the Assumption (cf. Ep. ad Paul. et Eustoch.): "Full indeed of grace: for to others it is given in portions; whereas on Mary the fulness of grace was showered all at once."  Now Christ is the principle of grace, authoritatively as to His Godhead, instrumentally as to His humanity: whence in Jn. 1:17 it is written: "Grace and truth came by Jesus Christ." But the Blessed Virgin Mary was nearest to Christ in His humanity: because He received His human nature from her. Therefore it was due to her to receive a greater fulness of grace than others...  the Blessed Virgin Mary received such a fulness of grace that she was nearest of all to the Author of grace; so that she received within her Him Who is full of all grace; and by bringing Him forth, she, in a manner, dispensed grace to all... there was a threefold perfection of grace in the Blessed Virgin. The first was a kind of disposition, by which she was made worthy to be the mother of Christ: and this was the perfection of her sanctification. The second perfection of grace in the Blessed Virgin was through the presence of the Son of God Incarnate in her womb. The third perfection of the end is that which she has in glory.  That the second perfection excels the first, and the third the second, appears (1) from the point of view of deliverance from evil. For at first in her sanctification she was delivered from original sin: afterwards, in the conception of the Son of God, she was entirely cleansed from the fomes: lastly, in her glorification she was also delivered from all affliction whatever. It appears (2) from the point of view of ordering to good. For at first in her sanctification she received grace inclining her to good: in the conception of the Son of God she received consummate grace confirming her in good; and in her glorification her grace was further consummated so as to perfect her in the enjoyment of all good. (St. Thomas Aquinas Summa Theologica 3.27.5)   It is impossible to say how pleasing and gratifying to her it is when we greet her with the Angelic Salutation, "full of grace"; and in repeating it, fashion these words of praise into ritual crowns for her. For every time we say them, we recall the memory of her exalted dignity and of the Redemption of the human race which God began through her. We likewise bring to mind the divine and everlasting bond which links her with the joys and sorrows, the humiliations and triumphs of Christ in directing and helping mankind to eternal life. (Pope Leo 13 MAGNAE DEI MATRIS 10) 

 

 

1:33 forever: But to reign for ever is of none except God alone; and hence though because of the incarnation- the nation Christ is said to receive the seat of David, yet as being Himself God He is acknowledged to be the eternal King. (Catena Aurea)

 

1:34 St. Ambrose says explicitly that the Blessed Virgin did not doubt the angel's words.  St. Augustine, however, seems to assert that she doubted. For he says (De Qq. Vet. et Nov. Test. qu. li): "To Mary, in doubt about the conception, the angel declares the possibility thereof." But such a doubt is one of wonder rather than of unbelief. And so the angel adduces a proof, not as a cure for unbelief, but in order to remove her astonishment. (St. Thomas Aquinas Summa Theologica 3.30.4.r2)

 

1:35 The whole Trinity effected the conception of Christ's body: nevertheless, this is attributed to the Holy Spirit, for three reasons. First, because this is befitting to the cause of the Incarnation, considered on the part of God. For the Holy Spirit is the love of Father and Son, as stated in the FP, Q[37], A[1]. Now, that the Son of God took to Himself flesh from the Virgin's womb was due to the exceeding love of God: wherefore it is said (Jn. 3:16): "God so loved the world as to give His only-begotten Son."  Secondly, this is befitting to the cause of the Incarnation, on the part of the nature assumed. Because we are thus given to understand that human nature was assumed by the Son of God into the unity of Person, not by reason of its merits, but through grace alone; which is attributed to the Holy Spirit, according to 1 Cor. 12:4: "There are diversities of graces, but the same Spirit." Wherefore Augustine says (Enchiridion xl): "The manner in which Christ was born of the Holy Spirit . . . suggests to us the grace of God, whereby man, without any merits going before, in the very beginning of his nature when he began to exist was joined to God the Word, into so great unity of Person, that He Himself should be the Son of God."  Thirdly, because this is befitting the term of the Incarnation. For the term of the Incarnation was that that man, who was being conceived, should be the Holy one and the Son of God. Now, both of these are attributed to the Holy Ghost. For by Him men are made to be sons of God, according to Gal. 4:6: "Because you are sons, God hath sent the Spirit of His Son into your hearts, crying: Abba, Father." Again, He is the "Spirit of sanctification," according to Rom. 1:4. Therefore, just as other men are sanctified spiritually by the Holy Spirit; so as to be the adopted sons of God, so was Christ conceived in sanctity by the Holy Spirit, so as to be the natural Son of God. Hence, according to a gloss on Rom. 1:4, the words, "Who was predestinated the Son of God, in power," are explained by what immediately follows: "According to the Spirit of sanctification, that is, through being conceived of the Holy Spirit." And the Angel of the Annunciation himself, after saying, "The Holy Spirit shall come upon you," draws the conclusion: "Therefore also the Holy which shall be born of you shall be called the Son of God." (St. Thomas Aquinas Summa Theologica 3.32.1.a)

 

1:36 Now Mary the Mother of Christ is called the cousin of Elizabeth, who was a daughter of Aaron, as is clear from Lk. 1:5,36. Therefore, since David was of the tribe of Juda, as is shown Mat. 1, it seems that Christ was not descended from David.  Gregory of Nazianzum answers this objection by saying that it happened by God's will, that the royal family was united to the priestly race, so that Christ, who is both king and priest, should be born of both according to the flesh. Wherefore Aaron, who was the first priest according to the Law, married a wife of the tribe of Juda, Elizabeth, daughter of Aminadab. It is therefore possible that Elizabeth's father married a wife of the family of David, through whom the Blessed Virgin Mary, who was of the family of David, would be a cousin of Elizabeth. or conversely, and with greater likelihood, that the Blessed Mary's father, who was of the family of David, married a wife of the family of Aaron.  Again, it may be said with Augustine (Contra Faust. xxii) that if Joachim, Mary's father, was of the family of Aaron (as the heretic Faustus pretended to prove from certain apocryphal writings), then we must believe that Joachim's mother, or else his wife, was of the family of David, so long as we say that Mary was in some way descended from David. (St. Thomas Aquinas Summa Theologica 3.31.2)

 

1:37  God can do all things except those things which to be able to do is a mark not of power, but of weakness; and which if he were able to do He would not be omnipotent; such as to die, to deceive, to err, to sin. (St. Augustine City of God 5.10) 

 

 

1:38 Be it unto me (Fiat): This word shows that she consented and yielded her assent to the angel with respect to the conception of the Word; also that she wished, desired, and earnestly prayed for the Incarnation of the Messiah, so that He might redeem and save mankind. For this the Blessed Virgin most ardently desired and prayed for. “Be it so, is a mark of desire, not a sign of doubt.”  S. Bernard (Serm. 4 sup. Missus Est).  There is a question at what precise moment the Son of God became carnate. 1. Andrew^* of Crete is of opinion that He was incarnate before the angel came to the Blessed Virgin. For his words, the Lord is with thee, clearly signify that the King Himself had come.  2. Nicephorus maintains that Christ became incarnate when the angel saluted her and said Hail, thou art full of grace (Lib. 1. c. 8).  S. Jerome (Ep. 140) and S. Gregory Thaumaturgus favour this opinion.  3. Others appear to think that He became incarnate when the Angel said The Lord is with thee. S. Augustine (Serm. 2 de Annunc.) and S. Thomas (3 p. qu. 30 art. 4) and others so explain it.  But these opinions cannot be true; because the angel after the Hail, &c. adds, Behold, thou shalt conceive in thy womb; therefore she had not yet conceived. Again the Blessed Virgin giving her assent to the angel says, Be it unto me according to thy word; therefore it had not yet taken place.  I say then that the Word was incarnate as soon as the Blessed Virgin had given her assent to the angel; for he was sent for this purpose; for it was not fitting that Christ should be conceived without the consent or knowledge of His Virgin Mother; as soon then as she had spoken the words, Behold the handmaid of the Lord, Be it unto me according to thy word, the Holy Spirit formed the Body of Christ, and joined It Hypostatically to the Word, or Person of the Son of God. (Cornelius a Lapide)