Explanation of the Canon for the Feast of the Annunciation; Canticle 7

 

Canticle Seven

(Irmos) The Holy Children bravely trampled upon the threatening fire, preferring not to worship created things rather than the Creator, and they sang in joy: ‘Blessed art Thou and praised above all, O Lord God of our fathers.’

The Theotokos

Thou dost bring me good tidings of divine joy, that the immaterial Light, in His abundant compassion, will be united to a material body; and now thou criest out to me: ‘O All-Pure, blessed is the fruit of thy womb.’

The Angel

Hail, O Lady, hail, O most pure Virgin; hail, thou vessel wherein God is contained, hail, thou candlestick of the Light, the restoration of Adam and the deliverance of Eve, holy Mountain, shining Sanctuary, and Bridal Chamber of immortality.

The Theotokos

The descent of the Holy Spirit has purified my soul and sanctified my body: it has made of me a Temple that contains God, a Tabernacle divinely adorned, a living Sanctuary, and the pure Mother of Life.

The Angel

I see thee as a Lamp with many lights and as a Bridal Chamber made by God. As an Ark of gold, O spotless Maiden, receive now the Giver of the Law, who through thee has been pleased to deliver the corrupt nature of mankind.

(Katavasia) The Holy Children bravely trampled upon the threatening fire …

Explanation

The Theological Significance of Canticle Seven

Canticle Seven of the Canon of the Annunciation is deeply rooted in biblical typology, particularly drawing from Daniel 3, where the three Holy Children—Shadrach, Meshach, and Abednego—remain unharmed in the fiery furnace of Babylon. The Irmos and Katavasia recall their unwavering faith, as they refused to worship the created world over the Creator, and their triumphant song of praise in the midst of trial:

“Blessed art Thou and praised above all, O Lord God of our fathers.”

This theme of divine preservation and deliverance foreshadows the mystery of the Incarnation, in which God enters into the "fire" of the fallen world through the womb of the Theotokos, yet remains untouched by sin and corruption. The canticle unfolds as a dialogue between the Archangel Gabriel and the Theotokos, emphasizing the mystery of the divine union—the infinite, immaterial God taking on a material body through the Virgin Mary.

1. The Parallel Between the Three Holy Children and the Incarnation

The Holy Children of Daniel 3 refused to worship the idol of Nebuchadnezzar, just as Mary refuses to be drawn into worldly doubts and instead embraces the divine calling. The fiery furnace represents the fallen and corrupt world, but just as the angel in the furnace shielded the three men, so too does God protect and sanctify the Virgin as the vessel of the Incarnation.

• Typological connection: The presence of God in the furnace parallels the presence of Christ in Mary’s womb—both are miraculous preservations of divine holiness in the midst of a fallen world.
  
  

• Victory over idolatry: Just as the Three Holy Children refused to worship creation over the Creator, the Incarnation ensures that fallen humanity is restored to proper worship of God through Christ.
  
  

• Echo of salvation history: The canticle exalts Christ as the ultimate deliverer, freeing humanity from the fire of sin and death, just as He once saved the three faithful servants from the furnace.
  
  

2. The Angel’s Proclamations: The Titles of the Theotokos

The Archangel Gabriel greets Mary with a series of theological titles, each revealing a different aspect of her role in the divine plan:

A. Mary as the Living Temple of God

“Hail, thou vessel wherein God is contained… Hail, thou candlestick of the Light…”
“The descent of the Holy Spirit has purified my soul and sanctified my body: it has made of me a Temple that contains God…”

Mary is described as the Vessel of God, the Candlestick, and the Temple, which recall Old Testament imagery:

• The Ark of the Covenant: She is the new Ark, carrying not the stone tablets of the Law but the Living Word, Christ Himself (Exodus 25:10-22).
  
  

• The Menorah (Golden Candlestick): Just as the candlestick in the Temple held the sacred flame (Exodus 25:31-40), Mary holds the true Light of the World (John 8:12).
  
  

• The Tabernacle: Her body is the dwelling place of God Incarnate, just as the Old Testament Tabernacle contained the presence of God in the wilderness (Exodus 40:34-35).
  
  

B. Mary as the Restoration of Adam and Eve

“Hail, thou restoration of Adam and the deliverance of Eve…”

This statement affirms Mary’s role in reversing the Fall. Through Eve’s disobedience, sin entered the world, but through Mary’s obedience, salvation is brought forth. Christ, the New Adam, is born from her, restoring fallen humanity. Mary becomes the instrument through which humanity is redeemed and reunited with God (Romans 5:12-21, 1 Corinthians 15:45-49).

C. Mary as the Bridal Chamber of Immortality

“Hail, thou Bridal Chamber of immortality.”

This reference points to the mystical union between divinity and humanity in Christ. Mary becomes the Bridal Chamber, the sacred space where the eternal Son of God takes on human flesh. This foreshadows the eschatological marriage between Christ and the Church, fulfilling the prophecy of Isaiah 62:5—“as a bridegroom rejoices over his bride, so shall your God rejoice over you.”

3. The Holy Spirit and the Sanctification of Mary

Mary responds:

“The descent of the Holy Spirit has purified my soul and sanctified my body: it has made of me a Temple that contains God, a Tabernacle divinely adorned, a living Sanctuary, and the pure Mother of Life.”

This statement echoes Luke 1:35, where Gabriel tells her:

“The Holy Spirit will come upon you, and the power of the Most High will overshadow you.”

• Mary is made holy by the Holy Spirit: She does not conceive Christ by human means but through the sanctifying action of the Holy Spirit.
  
  

• She becomes the Mother of Life: Since Christ is the source of all life (John 1:4), Mary, as His mother, becomes the Mother of Life, not only physically but also spiritually for all believers (John 19:26-27).
  
  

4. The Reception of the Lawgiver in the Ark

“As an Ark of gold, O spotless Maiden, receive now the Giver of the Law, who through thee has been pleased to deliver the corrupt nature of mankind.”

This powerfully connects the Incarnation to Moses and the giving of the Law:

• The Ark of the Covenant carried the tablets of the Law, given to Moses on Mount Sinai (Exodus 24:12).
  
  

• Now, Mary carries in her womb the Divine Lawgiver Himself—Jesus Christ.
  
  

• The purpose of the Law was to guide people to God, but Christ, the New Lawgiver, fulfills and perfects the Law (Matthew 5:17).
  
  

Through the Incarnation, the Law is no longer external but written upon the hearts of believers (Jeremiah 31:33, Hebrews 8:10).

5. Conclusion: The Cosmic Rejoicing Over the Incarnation

Canticle Seven builds on the themes of divine condescension and cosmic restoration:

• The Incarnation is the supreme act of deliverance, just as God delivered the Three Holy Children from the fire.
  
  

• Mary’s obedience counteracts Eve’s disobedience, making her the bridge between fallen humanity and divine restoration.
  
  

• The Holy Spirit’s sanctification of Mary affirms that salvation is entirely God’s work—not of human effort, but of divine grace.
  
  

• The presence of the Lawgiver in Mary’s womb fulfills the Old Testament types, making her the new Ark, Temple, and Sanctuary of God’s presence.
  
  

By concluding with the same Irmos that began the Canticle, the hymn emphasizes the unchanging faithfulness of God: just as He saved the Three Holy Children, He now saves the entire human race through the Incarnation.

Thus, Canticle Seven is a hymn of cosmic rejoicing, exalting the mystery of Christ’s conception and Mary’s central role in the salvation of the world.