Luke 2:6Meaning & Commentary from the Church Fathers

Emphasizing this indivisible unity, we declare the holy Virgin as the Mother of God because the Word of God became incarnate, uniting with the human temple taken from her during this miraculous conception. We observe that the two natures are joined in a bond that is indissoluble, marked by their inseparability. While flesh remains flesh and does not equate to divinity, even though it has been elevated to divine status, so too, the Word is God and not flesh, despite having taken on flesh. Since the natures involved in this unity are distinct and unequal, yet there exists only One who encompasses them both, we do not separate the Lord Jesus Christ into humanity and divinity, but rather affirm that Jesus Christ is one and the same, recognizing the distinct natures while maintaining their inseparable connection.

It reveals His previous actions: "All things were made by Him" (John 1:3), and His deeds during His manifestation: "There was the true Light which lights every man coming into the world" (John 1:9). It also notes His presence in this world: "He was in the world" (John 1:10) and His arrival: "He came unto His own" (John 1:11). The manner of His coming is expressed as "the Word became flesh" (John 1:14). John the Baptist clarifies the timing of His arrival: "This is He of whom I said, 'He that cometh after me is preferred before me, for He was before me'" (John 1:30). Additionally, John reveals the purpose of His coming: "Behold the Lamb of God, which taketh away the sin of the world" (John 1:29). After understanding both of His births, their significance, and the purpose of His mission—to embody the speech of a dying world, to eradicate sin and the plague of death (cf. 2 Tim. 1:10) by Himself, who transcends death—it is now time for Luke the Evangelist to instruct us on the paths of the Lord following the Incarnation.

We believe the absence of John’s early life narrative serves a greater purpose, which should not perplex anyone—Christ’s youth is indeed addressed. It is not given to everyone to say, "To the weak I became weak, that I might gain the weak. I am made all things to all men" (1 Cor. 9:22). No one else can claim that He was "wounded for our transgressions," and became frail because of our sins (Is. 53:5). He was an Adolescent, a Child, so that you might attain spiritual maturity (cf. Eph. 4:13). He was wrapped in swaddling clothes that you might be released from death's chains (cf. Ps. 17:6), laid in a manger so that you might approach the altar, He descended to Earth that you might rise to the heavens; He had no accommodation in an inn so that you could have a multitude of heavenly dwelling places (cf. Eph. 2:6, Jn. 14:2). He, who is rich— as the apostle states—-became poor for your sakes, that through His poverty you might be enriched (2 Cor. 8:9). This poverty is wealth to me, and the Lord’s frailty is my power. He accepted poverty to offer abundance to all. The cry of His infancy reaches me, and His tears have cleansed my transgressions. Lord Jesus, I owe more to your sacrificial acts that redeemed me than to your creative essence that formed me. Our birth would have been of no value without redemption.

However, let no one confine the divine essence to physical form and actions. One pertains to the flesh, while the other embodies the glory of the divine. He assumed frailty for your benefit, yet remains strong in divine essence; He embraced poverty for your sake, yet is wealthy in divine nature. Do not judge by appearances, but recognize the redemption prepared for you. You see Him in humble attire, but not His glory in heaven. You hear the infant's cry, but do not notice the ox's lowing, which acknowledges its Lord; for the ox knows its master and the donkey its master's manger (Isaiah 1:3). The distinction in terminology matters little to me if the meaning remains unchanged. If a renowned orator—among those who appreciate eloquence—argued that the fate of Greece does not hinge on his words but on the essence of the matter, and if esteemed philosophers, known for their debates, fail to use language correctly simply to convey their thoughts more precisely, how much more should we prioritize understanding the mysteries of God over mere words? Such mysteries hold the real significance, as the wonders of divine actions shine with the light of truth, unadorned by embellishments. Indeed, even the insightful donkey (see Num. 22:21-23) was nourished by the sacred manger, not by deceptive words, but by true sustenance.

Consider the Lord and the manger, which reveals the divine mystery: the unreasonable nations, akin to cattle in a feed trough, shall be nourished with the abundant sacred food. The sheep, symbolizing the Gentiles, recognizes her manger, proclaiming, "The Lord is my shepherd; I shall not want" (Psalms 22:1). Are the signs that attest to the divinity of the Child insignificant: angels ministering, wise men worshiping, and martyrs confessing (see: Lk. 2:9, Mk. 1:13, Mt. 2:1-12, 16)? He emerges from the womb yet shines from heaven, He lies in an inn yet reigns in divine radiance. He was born of a woman but conceived by a virgin; conceived by a woman yet born of a virgin. St. Matthew has shared many mysteries, which St. Luke deemed unnecessary to reiterate since they were already shared, feeling enriched to convey the story of the manger in which the Lord lay.

Consider also the initial chapter of Matthew's Gospel for the clarification of the phrase, "And when they entered the house, they saw the child." The child was in the manger. The manger symbolizes the world, and the uncommunicative animals represent us. Thus, in order to deliver us from irrationality (wordlessness), it was His pleasure to be placed in a manger.

He is the sole begotten in the essence of the Godhead, the firstborn in the experience of human form; firstborn in grace, uniquely begotten by nature. He was wounded for our transgressions and afflicted for our iniquities (Is 53:5). It is significant to note that the sign of the Savior's birth is a Child swaddled not in royal purple but in humble garments, found not in a throne of gold, but in simple cloth. He embraced not only humility and mortality for our sake but also the simplicity of poor attire. Though He was rich, He became impoverished for us, so that we might be enriched through His poverty, as the Lord of heaven willingly embraced earthly poverty to teach those born on earth the value of humility, in order to inherit the kingdom of heaven.

Origen notes that such terminology is particularly relevant when discussing the births of the righteous; thus, in the case of the Holiest One, this fulfillment is of utmost significance. The fulfillment of time encompasses not just Mary, but all of creation. One could argue that the conception of Jesus Christ resonates within the heart of all humanity. He Himself stated, ‘the Son of Man will be in the heart of the earth’ following His death (Matthew 12:40). His presence on earth unifies all forces of both the human and angelic realms, encompassing all time. This understanding of time transcends our comprehension, leading to various interpretations of Revelation. As we examine the Gospel accounts regarding the life of Jesus Christ, we delve into the mystery of His Nativity.

Additionally, it was widely known from ancient prophecy—given prior to the Babylonian exile—that Bethlehem would be the birthplace of the illustrious Leader of Israel, as foretold from ancient times (Micah 5:2). Although Bethlehem had diminished from a town to a mere village, the people still directed their hopes toward it in their search for the Messiah (Matthew 2:5-6; John 7:42). Divine Providence did not require supernatural intervention to guide Jesus' parents to Bethlehem or to reveal their Davidic lineage. Both prerequisites were fulfilled by the census mandated by the Roman government in Judea near the close of Herod’s reign. This census expressed Augustus’ disdain for the Jewish king, and since Herod greatly coveted the emperor's favor, the census was to be conducted swiftly. However, the Jewish law mandated that individuals be registered in their ancestral town rather than the place of residence. Therefore, Joseph, despite the need to remain in Nazareth, traveled promptly with Mary to Bethlehem. Upon their arrival, the town was overflowing with people gathering for the census, leaving no accommodation available for the impoverished but noble strangers from Nazareth in the inn, which would have been more suitable for Mary in the late stages of her pregnancy. Instead, they took shelter in a cave nearby, likely situated on the very hillside of Bethlehem, where flocks had often been pastured (1 Kings 17:15). In this humble setting, the Lord was born! Tradition holds that the cave was filled with light at the moment of Jesus' birth, enveloped in a radiant cloud that dazzled all who approached. Yet, Christ would be venerated by the faithful even in the absence of such illumination; the child still required concealment. Mary herself received Him, wrapped Him in swaddling clothes, and laid Him in the manger, the most practical resting place available. It is left to individual interpretation what those present during this divine nativity felt or thought. Perhaps their sentiments were more bewilderment than exalted joy. The Son of the Most High was encountered in such a lowly state! The One whom John leaped for in his mother’s womb lay in a simple stable, among animals. When John, herald of the Messiah, entered the world, all relatives rejoiced with his mother; yet Mary remained solitary with her child. The Messiah was meant to liberate the people from oppression—yet, the ongoing census signified a tightening grip of foreign rule over God's people. Who could remain unaffected by such thoughts, and how could the feelings of delight not wane among those still unacquainted with the mission of this new arrival?

The inns in that region typically consisted of simple structures built from uncut stone, often featuring a central courtyard for livestock and a covered area for travelers that did not provide separation from the animals. The floor, known as the leevan, was elevated above the area where the cattle were kept, with no furnishings available for guests. Travelers seeking comfort were required to bring their own rugs for sitting or resting. If a later-arriving horse owner found all the rugs occupied, they would face the challenge of finding a small corner on the unclean floor free from the presence of other animals. Many similar accommodations, where animals were housed, could also be found in the numerous caves and gorges prevalent in the limestone hills of the Palestinian landscape. It is believed that the inn in Bethlehem may have been constructed from such a cave, a belief supported by the long-standing traditions of both the Eastern and Western Churches.

The conception of the Forerunner was thought to take place on September 23; counting nine months from that date leads to the understanding that John the Baptist was born on June 24. Following this, in March, the angel's announcement to the Virgin Mary occurred six months after John's conception. Following this announcement, Mary visited Elizabeth and remained with her for about three months before returning home prior to June 24; thus, the Annunciation is celebrated on March 25, leading to Jesus Christ’s birth on December 25. Similarly, the Circumcision is commemorated on the eighth day, January 1, and the Purification on the fortieth day, February 2. These calculations assume that Zechariah held the high priestly position; however, this notion is questionable, as Josephus Flavius does not list him among the high priests of that era. Furthermore, as recorded by the Evangelist Luke, Zacharias was a priest from the lineage of Abijah, and high priests were not classified by lineage. He might have taken on the role of high priest for the priestly division of Abijah during the incident described, as he was selected by lot to enter the Sanctuary for incense burning. Nevertheless, this does not classify him as the high priest. Additionally, Luke indicates that Zacharias entered the Lord’s temple for incense as one chosen by lot from the regular priests, thereby entering the Sanctuary where the altar of incense was located, rather than the Holy of Holies. Thus, while we commemorate December 25 as the birthday of Christ, we remain unaware of the true date of His birth, just as we do not have knowledge of the dates of John’s conception, the Annunciation of the Blessed Virgin Mary, John’s birth, Jesus’ circumcision, and His encounter with Simeon.

After making necessary preparations for their arduous trip, including packing provisions calculated for their travels, Joseph and Mary set out.

After leaving the mountainous region where Nazareth was situated, they took the route that led through the valley of Jezreel, an area that seems desolate now yet was once vibrant and bustling with industry. According to the historian Josephus, Galilee at that time was densely populated, with around 240 towns and villages, each containing no fewer than fifteen thousand inhabitants. Even if this account features some exaggeration, it is irrefutable that the region had a very high population density. An Arabian legend even mentions that one could travel there for an entire year without spending two nights in the same village. Their journey took them through various towns and sites that stirred treasured historical reflections in any discerning traveler. Passing the rounded summit of Mount Tabor on their left, their road continued directly south towards Jezreel, which was formerly the proud capital of the wicked King Ahab. A little to the east of Jezreel lay the hills of Gilboa, where the ill-fated King Saul had perished in a fierce battle against the Philistines, and to the right was Dothan, known for its lush pastures, where Joseph had once sought out his brothers and fell victim to their treacherous malice.

The road led them through rich gardens, vineyards, and fertile fields towards Samaria, which had recently been renovated by Herod to an impressive extent, earning it the Greek name Sebastia, in honor of his Roman lord Augustus. However, the righteous travelers could not linger in Samaria or any Samaritan towns, as they were often met with disdainful or unfriendly attitudes due to the long-standing animosity between Samaritans and Jews. Thus, perhaps after a brief stop at Jacob's well near Shechem, they hurried to depart from the Samaritan territory in search of rest in the sacred land of Israel. Upon crossing the hill of Akravvim, the boundary between Samaria and Judea, they entered Judea and were greeted with memories cherished by every Jew.

Their first sight was the sacred site of Shiloh, where the tabernacle had once stood and where the devout Hannah had come in her deep sorrow to seek the Lord. Next came Gilgal, where her great son, the renowned prophet Samuel, was later established. Then their path led them through numerous cities and locations rich in historical significance, ultimately arriving at the very gates of Jerusalem. However, Joseph and Mary's destination was not the capital of Israel, but rather the birthplace of their royal ancestor, David, located in Bethlehem, about ten furlongs south of Jerusalem.

Bethlehem was situated on the steep slope of a mountain, with its narrow, winding streets forming irregular patterns and offering breathtaking views of the surrounding hills. On one of these hills, about five furlongs to the east, stood Herod's fortress, Herodium, while further east, beyond the Jordan River, loomed the majestic Moab mountains, where sunlight danced in captivating hues at dawn and dusk. The mountain of Bethlehem itself was encircled by cliffs that descended in broad ledges into the valleys below, with areas adorned by vineyards and diverse fruit trees, including olives, figs, and pomegranates. In the small plain adjacent to the city, barley fields turned green during certain seasons; this was the same field that once belonged to the wealthy Boaz, where Ruth, the great-grandmother of King David, gleaned leftover grain and found the happiness that immortalized her name in the annals of the chosen people.