Behold thou shalt conceive in thy womb and shalt bring forth a son: and thou shalt call his name Jesus.
και ιδου συλληψη εν γαστρι και τεξη υιον και καλεσεις το ονομα αυτου ιησουν
11 Church Fathers comment on this verse
Behold, you will conceive in the womb. My declaration is already accompanied by action; the miraculous conception has occurred even more swiftly than my salutation. Within your womb resides the Lord Himself, the Creator of everything, fashioned from your sacred and pure flesh, who effortlessly constructs the temple of His holy body. You bear within you the very Creator of nature, who compassionately restores His own tarnished likeness.
Notice that the virgin will conceive—a privilege unmatched by any other. The phrase "in the womb" indicates that the Lord was truly incarnate from the very essence of the virgin. He who came to redeem humanity is rightfully named Jesus, as this name in Greek signifies salvation from God. The name Jesus, in its meaning, is synonymous with Saviour, since salvation is also referred to as "iao."
It is important to understand that the Lord was not conceived at once, as conveyed by the angel's words: "and behold you shall conceive" (Luke 1:31). Rather, the conception occurred later, at His discretion. Observe that it is stated, "called by the angel before His conception in the womb" (Luke 2:21). This is also clear from the expression used; the angel did not say "conceive," but rather "you shall conceive." Therefore, we can infer that the conception took place at that moment, but not precisely at the instant the angel spoke, rather perhaps when the angel completed his message. However, we do not assert this definitively.
The angel declared that John would be esteemed (cf. Luke 1:15), and indeed he is great as a prophet, but Jesus is exalted as God. The Lord is magnificent and raised high, and His grandeur knows no bounds (Psalm 144:3). John holds a significant place among those born of women, as the greatest of prophets (Luke 7:28). However, in the kingdom of God, even the least exceeds his stature (Lk. 7:28). John stands as a remarkable figure, yet he abstains from wine and strong drink, while Jesus communes with tax collectors and sinners (cf. Lk. 1:15, Lk. 5:30, Mk. 2:16). John's merit arises from his asceticism due to his frail nature, while Christ, who possesses the divine authority to forgive sin, chose not to avoid those who needed Him more than fasting itself.
In a sacramental sense, He does not hesitate to share meals with those He intends to grant grace. While Jesus feasts, John fasts; both reflect the character of their respective communities: one represents the fasting people, the other, those nourished. Nevertheless, Christ also observed fasting, ensuring that we understand this principle. He associated with sinners to manifest the transformative power of grace. John is undoubtedly great, but his greatness is both finite and initiated; in contrast, Jesus embodies the beginning and the end, the First and the Last (Rev. 22:13, cf. Rev. 1:17, Rev. 2:8). Nothing precedes the First, nor follows the Last.
Do not be misled by conventional views of human lineage; do not assume that Jesus cannot be the First simply because He is the Son. Adhere to the Scriptures, and you will find clarity. The Son is referred to as the firstborn (see: Matt. 1:25), while we also learn that the Father is one: the sole being with immortality, existing in unapproachable light (1 Tim. 6:16), affirming again that He is the only immortal God (1 Tim. 1:17). The Son was not prior to the Father, nor was the Father without the Son. If you reject one of these truths, you affirm the other; accept both, and you will uphold their truthfulness. He did not proclaim, “I was before and after,” but rather, “I am the First and the Last” (Rev. 1:17, see Rev. 22:13). The Son, being first, is co-eternal, as He exists eternally with the Father. I assert that the Son is first, yet not solitary; this assertion is both rational and aligned with the tenets of faith. Why do you, O heretics, strain to ensnare me in blasphemy? You have ensnared yourselves. The Son is first but not alone; He is always with the Father. I do not speak this on my authority, but according to His own words: “I am not alone, because the Father is with me” (John 16:32).
The Father is one because God is one; the Father is one, for the divine essence of the Father, the Son, and the Holy Spirit is unified. The Father is alone, the only begotten Son is alone, the Holy Spirit is alone, each distinct: the Son is not the Father, the Father is not the Son, and the Holy Spirit is not the Son. The Son and the Holy Spirit are distinct entities, as articulated in His promise: “I will ask the Father, and He will give you another Comforter” (John 14:16). God is singular, one God from whom all existence derives. The Son is also singular, being our sole Lord, from whom all things come (1 Cor. 8:6). The divine essence cannot be divided. The concept of birth signifies both a Father and a Son, for neither exists without the other. Thus, He is not solitary, as He does not dwell alone in eternity, nor resides alone in unapproachable light; for God has been seen only by the only begotten Son, who is in the heart of the Father (Jn. 1:18) and sits at the Father’s right hand (Matt. 26:64, Mk. 14:62, Mk. 15:19, Lk. 22:69). Some even dare to claim that the light wherein the Father dwells is inaccessible to Him! Can any light surpass the Father? What light can exist beyond His reach, who is always with the Father? He embodies true Light and is the Source of eternal radiance, for it is written, "There was the true Light, which enlighteneth every man that cometh into the world" (John 1:9). Contemplate whether this is not the unapproachable light that envelops both the Father and the Son, for the Father resides in the Son, and the Son in the Father.
Therefore, it is beautifully declared, “great,” as the divine power is far-reaching and the majesty of heavenly existence is vast. The Trinity knows no bounds—neither limitation, measure, nor form. It is not confined to a location, is beyond human comprehension, and does not change with time. Jesus, through His presence, grants greatness to humanity: “Through all the earth their sound went forth, and unto the uttermost parts of the universe their words” (Psalm 18:5), yet not to the farthest reaches of the world, nor to the extreme ends of heaven. All things in heaven and earth, both visible and invisible, were created through the Lord Jesus, who reigns above all, with all things existing in Him (Col. 1:16, 17). Look upward, and you will find Jesus there; gaze upon the earth, and He is present. Ascend in thought to heaven; descend to the depths—Jesus is there. Today, as I speak, He is here with me, and if a believer speaks in Armenia, Jesus accompanies him, for no one can proclaim Jesus as Lord except through the Holy Spirit (1 Cor. 12:3). Even if you delve into the deepest abysses in thought, you will discover Christ there, for it is written: “Say not in your heart, ‘Who will ascend into heaven?’ This is to bring Christ down; or ‘Who will descend into the abyss?’ This is to raise Christ from the dead” (Rom. 10:6-7). Where is He who has filled heaven, earth, and the abyss if He is absent anywhere (cf. Eph. 4:10)? Great indeed is He whose might permeates the world, who is and forever shall be omnipresent, for His kingdom shall have no end (Lk. 1:33).
Behold, you shall conceive in your womb and give birth to a Son, whom you shall name Jesus. He will be exalted, exalted by the magnitude of His deeds and His teachings. He will be referred to as the Son of the Most High. Although He was inherently the Son of the Most High, this title was bestowed by His followers at a later time. The Lord God will grant Him the throne of His father David, representing His dominion and authority over the people of Israel.
At the outset, humanity fell into sin through the woman: the adversary led Adam astray by enticing Eve, resulting in the loss of paradise. In response, God exacted retribution on the adversary: the devil triumphed initially through the woman, leading to Adam's expulsion from paradise. Conversely, God chose to take on human form through the woman and instructed the faithful to enter into paradise.
For it is written, “Behold, thou shalt conceive in the womb.” When you hear of this conception, do not assume your virginity is compromised; rather, do not be anxious, for when the words, “Behold, thou shalt conceive,” are spoken to the Virgin, it indicates that conception and virginity will coexist in harmony. Thus, “Behold, thou shalt conceive... and shalt bring forth a Son”; for with what you possess and while remaining untouched in your purity, you shall conceive and give birth to the Son of the Most High. Isaiah, speaking many years prior, also prophesied this when he declared, “Behold, the virgin shall conceive in the womb, and bear a Son” (Is. 7:14), and when he mentioned, “I come unto the Prophetess” (Is. 8:3). How did the Prophet reach the Prophetess?
In the same manner the Archangel came to her now; for what the Archangel witnessed at that moment, the Prophet had previously foreseen and prophesied. The term “Prophetess” refers to the Virgin, who possessed the prophetic gift, affirming to all who desired to hear her praise of God in the Gospel (Luke 1:46-55). Therefore, it is said that Isaiah approached the Prophetess in a prophetic spirit, and she, filled with grace, experienced no labor pains but joyfully gave birth to a Son. The Archangel then proclaimed to her, “You shall bear a Son, and you shall call His name Jesus," meaning "Savior."
The angel proclaims, "You will conceive, for if my spouse had played a role in this, I would have informed you; and you will bear a Son, whom you shall name Jesus." The name Jesus signifies Savior for all eternity. As we explore the Gospel narratives recounting the circumstances surrounding the earthly existence of Jesus Christ, we reflect on the Annunciation of His birth.
"Do not be afraid," reassured the heavenly messenger who illuminated Mary's troubled spirit. "For you will conceive and bear a Son, the Savior of the world. You are to name Him Jesus, and this child will be exalted in the eyes of the Lord, receiving the title of the Son of the Most High. He will reign over the house of Jacob, and His kingdom will endure forever, without end." These were the first glimpses into the gracious reign of Jesus Christ and the portrayal of Himself. The angel addressed a virgin from the royal lineage of Judah; the identity of Jesus and His kingdom were already foreshadowed in the Old Testament. The virgin was aware of this, and under the current circumstances, she could only receive the message of the Messiah framed in terms she understood. Although she would later comprehend the fuller implications of her son's destiny, revealed by Simeon, at this moment, she could only perceive the most radiant aspect of the situation—as it aligned with her familiar expectations.
The angel then clarifies the significance of his greeting, noting that she is favored, having received grace and divine love from God. Furthermore, she is blessed among women for she will give birth to a Son, who is the Son of the Most High and the eternal King on David's throne, the promised Messiah. To help Mary comprehend, the Archangel employs the language of Old Testament prophecies, reflecting the way the Messiah is depicted by the prophets (2 Sam. 7:16, Is. 9:7, Dan. 7:27, Ps. 2:7, 88, 27, etc.). The fullness of these prophetic images would be revealed to Mary in stages, concurrently with subsequent events and divine revelations.
After discussing the conception of the Son within Mary’s womb, as well as His birth and naming (as referenced in Matt. 1:21), the angel proclaims, “This one will be great.” However, this greatness is not attributed to an abundance of spiritual gifts bestowed upon the Son of Mary or His exemplary moral attributes, as such a description suited the son of Zacharias but not the God-Man. Rather, it is declared that He will be known as the Son of the Most High, the Almighty God. This declaration signifies that He is indeed the Son of God and will be honored as such. Additionally, the Lord God will confer upon Him the throne of David His father, which indicates that, by the will of God the Father, Jesus Christ will inherit the authority and dignity of King David.
However, how can one compare the earthly authority of David with the spiritual authority of Christ? There exists no succession of royal dignity between the temporal ruler of a small nation and the spiritual, unseen Head of the universal Christian community. Our Lord Jesus Christ came to earth to establish a kingdom where His followers would recognize Him as their King and Leader, preparing them for eternal bliss and glory. In numerous aspects, Christ's kingdom stands apart from any other earthly realm, and none has ever existed like it before. This kingdom, being not of this world (John 18:36), lacks geographical boundaries, transcends any specific tribe or nation, and is not governed by externally enforced laws. This kingdom, built on the proclamation of truth and drawing strength from the sufferings and death of its Head (John 12:32), has no equal and will never be replicated. Moreover, in some respects, it continues the Jewish kingdom of the Old Testament, which was a national and localized kingdom characterized by the typical attributes of earthly states, including military forces, wars, and civil courts. Yet, it also recognized the true God as its Sovereign, since Jehovah designated Israel as His chosen people, with the visible rulers receiving their authority and governance from Him. The ultimate aim of this kingdom was to prepare the people for eternal glory, as all its institutions were imbued with the purpose of serving God. Although its forms of civil life appeared ordinary, they were rooted deeply in divine service. Ultimately, the kingdom of Israel was intended to prepare its people for the spiritual, universal, and eternal kingdom of Christ, leading them to transformation and eternal identity within it. Thus, David's kingdom, representing God's realm of preparation, is inextricably linked to the New Testament kingdom of God. This is why David is assured of an eternal kingship, while the archangel Gabriel declares that the incarnate Son of God will sit upon David’s throne, with the Lord God (the Father) granting Him this authority. By stating that He shall reign in the house of Jacob, or in other words, within the community of Israel, the archangel illustrates that the Church of Christ will originate among the Jewish people and will ultimately extend and take root among other nations as they become spiritual Israel. Its reign will have no end, for this kingdom, initiated in time, will transition into eternity as a triumphant church and a realm of everlasting glory.
The angel reassured her, saying, "Do not be afraid, Mary, for you have received favor from God. Look, you will conceive and give birth to a Son, and you are to call Him Jesus. He will be great and will be referred to as the Son of the Most High; the Lord God will give Him the throne of His father David. He will reign over the house of Jacob forever, and of His kingdom, there will be no end." These words are remarkably profound, filled with joy yet beyond full understanding. For Mary is a virgin by her vow, and the message from the angel seems contrary to nature and beyond human comprehension. Mary asked the angel, "How can this happen since I am a virgin?" This was not an expression of doubt from Mary's sincere faith but rather a moment of confusion from her untrained human understanding.
Passages read together with this verse.
Greek text, 14 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS