And she brought forth her first born son and wrapped him up in swaddling clothes and laid him in a manger: because there was no room for them in the inn.
και ετεκεν τον υιον αυτης τον πρωτοτοκον και εσπαργανωσεν αυτον και ανεκλινεν αυτον εν τη φατνη διοτι ουκ ην αυτοις τοπος εν τω καταλυματι
18 Church Fathers comment on this verse · 26 commentaries
Surely if He had so willed it, He might have come moving the heavens, making the earth to shake, and shooting forth His thunderbolts; but such was not the way of His going forth; His desire was not to destroy, but to save; and to trample upon human pride from its very birth, therefore He is not only man, but a poor man, and has chosen a poor mother, who had not even a cradle where she might lay her new born Child; as it follows, and she laid him in the manger.
The Lord is truly recognized as the Son of the Virgin, referred to as 'the firstborn,' even though she bore no other, for he who emerges first is designated the firstborn, despite the absence of any subsequent births. He was laid in a feeding trough, possibly to impart a lesson in humility from the outset, and perhaps to symbolically indicate that He arrived in a world occupied by beings akin to senseless livestock (Psalm 48:13, 21). Just as the feeding trough is meant for the animals, this world is meant for us. Thus, the world acts as a feeding trough, while we are reminiscent of irrational creatures; and it is for the purpose of delivering us from our folly that He chose to come into this place.
He finds man in his corrupt affections become like the beasts that perish, and therefore He is laid in the manger, in the place of food, that we changing the life of beasts, might be brought to the knowledge that befits man, partaking not of hay, but of the heavenly bread, the lifegiving body.
Though coming in the form of man, yet not in every thing is He subject to the laws of man’s nature; for while His being born of a woman, tells of human nature; virginity becoming capable of childbirth betokens something above man. Of Him then His mother’s burden was light, the birth immaculate, the delivery without pain, the nativity without defilement, neither beginning from wanton desire, nor brought to pass with sorrow. For as she who by her guilt engrafted death into our nature, was condemned to bring forth in trouble, it was meet that she who brought life into the world should accomplish her delivery with joy.
But through a virgin’s purity He makes His passage into mortal life at a time in which the darkness was beginning to fail, and the vast expanse of night to fade away before the exceeding brightness of the light. For the death of sin had brought an end of wickedness which from henceforth tends to nothing by reason of the presence of the true light which has illuminated the whole world with the rays of the Gospel.
Those who claim that our Lord inherited impurity due to His birth fail to recognize their misconception and are beyond correction, consumed by pride and lacking the fear of God, as they remain unrepentant. The ground on which the Lord appeared is not fundamentally different in essence from the womb, for all impurity is present within. However, the Lord even entered the grave, the epitome of horror and filth. It is important to emphasize that He did not take upon Himself any form of impurity; as it is stated, bodies are the dwelling places of God, and it is clear that nothing unclean can coexist with Him in His sanctuaries. His intention was to annihilate death and erase its marks, initiating this work from the very source, for where flesh exists, death follows.
The womb is the origin of flesh, where it is formed, and where death also begins its destructive work. In many women, the embryo perishes in the same month of conception, or within the second, third, or fourth month. Hence, since death commences in the womb and culminates at the tomb, what more could the Conqueror of death do than to engage in battle from the womb and carry it through to the tomb, which stands as the entrance to death? Contemplate, therefore, the ways in which the Ever-Living One sought to defeat and vanquish death throughout the ages. He became a fruit, and death was powerless against Him in the womb. He became an infant, and he who sustains himself on milk was not overcome by death.
From this Helvidiusd strives to prove that no one can be called firstborn who has not brothers, as he is called only-begotten who is the only son of his parents. But we thus determine the matter. Every only-begotten is firstborn, not every firstborn is only-begotten. We say not that he is first-begotten whom others follow, but before whom there is no one; (otherwise, supposing there is no firstborn but who has brothers following him, there are then no firstlings due to the priests as long as there are no others begotten;) lest perchance when no birth follows afterward, there should be an only-begotten and not a firstborn.
Now here was no midwife, no tender anxiety of women; she wrapped the Child up in swaddling clothes, herself both mother and midwife.
St. Luke has briefly explained the manner, time, and also the place in which Christ was born in the flesh; the manner, that is, in which the espoused has conceived, a virgin has born offspring.
On thy account then am I weak, in Himself is He strong. On thy account am I poor, in Himself is He rich. Consider not what thou seest, but acknowledge that thou art redeemed. I owe more, O Lord Jesus, to Thy sufferings that I am redeemed, than to Thy works that I am created. It were no advantage to be born, had it not advantaged me to be redeemed also.
While they were present, the time had come for her to deliver, and she brought forth her firstborn Son. We have previously examined the significance of the term "Firstborn" at the conclusion of the introduction to Matthew's Gospel, where it states, "and knew her not, till she had brought forth her firstborn Son." She wrapped Him in swaddling clothes and placed Him in a manger because there was no accommodation available for them in the inn. An inn serves as a place of refuge; however, due to the crowded conditions, He was laid in the manger meant for mute animals. The Word, representing Him, was set to nourish us with the message of the Gospel and liberate us from our brute instincts.
Furthermore, consider the first chapter of Matthew’s Gospel for additional interpretation regarding the statement, "And when they were come into the house, they saw the young child." The child was positioned in the manger. The manger symbolizes the world, while the mute animals represent humanity. Thus, to deliver us from our lack of reason (wordlessness), He willingly chose to be laid in a manger.
Oh the wonderful straitening and banishment which He underwent, Who holds the whole world in His hands! From the very beginning He seeks for poverty, and ennobles it in His own person.
Bethlehem is by interpretation the house of bread. For it is the Lord Himself who says, I am the bread of life which came down from heaven. (John 6:53.) The place therefore where the Lord was born was before called the house of bread, because it was there that He was to appear in His fleshly nature who should refresh the souls of the elect with spiritual fulness.
And that He might shew that on account of the human form which He took upon Him, He was born as in a strange country, not according to His power but according to His nature.
The Father, in His divine will, became the Son of the Blessed Mother; the Savior of humanity resided in a humble manger as an infant. Upon recognizing Him, the Mother asks: "What is this, my Child? How have You become complete within me, and how have You been reborn through me? I see You, my womb, and I am filled with awe; for I am nourished by milk, yet I remain unwed; although I see You wrapped in swaddling clothes, I also perceive Your virginity untouched; for You have chosen to be born from me, a new Child, the Eternal God." "O Most High King! What connection have You with the lowly? Creator of the heavens! Why did You descend to the earth, rejoicing in the cave and delighting in the manger?
Look, Your servant finds no space in this dwelling; I do not only lack a place, but I even lack a cave; for this very one is foreign to me. Indeed, even Sarah, who bore a child, received an inheritance of vast lands; yet I can claim no more than a simple bed in this cave, where You choose to reside, O new Child, the eternal God."
He condescended to become incarnate at that time, that after His birth He might be enrolled in Cæsar’s taxing, and in order to bring liberty to us might Himself become subject to slavery. It was well also that our Lord was born at Bethlehem, not only as a mark of the royal crown, but on account of the sacrament of the name.
But down to the very end of time, the Lord ceases not to be conceived at Nazareth, to be born at Bethlehem, whenever any of His hearers taking of the flour of the word makes himself a house of eternal bread. Daily in the Virgin’s womb, i. e. in the mind of believers, Christ is conceived by faith, born by baptism. It follows, and she brought forth her firstborn son.
He is also only-begotten in the substance of His divinity, firstborn in the taking upon Himself humanity, firstborn in grace, only-begotten in nature.
He who clothes the whole world with its varied beauty, is wrapped up in common linen, that we might be able to receive the best robe; He by Whom all things are made, is folded both hands and feet, that our hands might be raised up for every good work, and our feet directed in the way of peace.
He is confined in the narrow space of a rude manger, whose seat is the heavens, that He may give us ample room in the joys of His heavenly kingdom. He Who is the bread of Angels is laid down in a manger, that He might feast us, as it were the sacred animals, with the bread of His flesh.
He who sits at His Father’s right hand, finds no room in an inn, that He might prepare for us in His Father’s house many mansions; (John 14:2.) He is born not in His Father’s house, but in an inn and by the way side, because through the mystery of the incarnation He was made the way by which to bring us to our country, (where we shall enjoy the truth and the life.) (John 14:6.)
Before the world was created (Eph. 1:4-5), our God had already planned His Incarnation in order to bring about our salvation. He sent His angel to the Blessed and Most Blessed Virgin Mary to announce that from her pure blood, He would take on human flesh. And indeed, it happened as foretold. This mystery is beyond our comprehension. The Son of God, who was born of the Father before time began, entered the world through the Virgin Mother, without the Father. At His holy birth, the angels proclaimed: Glory to God in the Highest, and on earth peace, goodwill toward men (Luke 2:14). The shepherds, upon seeing the newborn child, worshipped and glorified Him. Wise men from the east, following a wondrous star, brought gifts to the newborn King and bowed down to worship Him (Matt. 2:11).
With immense joy, the righteous elder Simeon welcomed Him as He was brought into the temple, taking the pre-born Child into his arms (Luke 2:25-32). Oh, blessed womb that held the Lord of glory! Oh, blessed hands that cradled the one who upholds all creation! Oh, blessed eyes that beheld the infant God! Kings, prophets, and righteous people longed to see Him, yet they did not (Luke 10:23-24). There had never been such an occurrence in Israel (Matt. 9:33). The One who came is the God of Abraham, Isaac, and Jacob. He is the same who appeared to Moses in the burning bush, speaking from a flame that did not consume. He is the one who afflicted Egypt with plagues and led His people out of bondage. He parted the Red Sea and guided Israel through it. He spoke to Moses on Mount Sinai and bestowed upon him His law. He led Israel through the wilderness, feeding them with manna for forty years, and vanquished their enemies before them. He brought His people into the Promised Land, a land flowing with milk and honey, driving out all nations from before them and granting them that land as an inheritance. This is the One who sent His prophets into the world, and now He has come to us in human form. God was revealed in the flesh (1 Tim. 3:16). Consider, Christian, the humility of God and the honor of man. Just as mankind is esteemed by God in creation, so too is fallen humanity elevated through redemption: 1) God Himself came to seek and to save the lost. In creation, He honored man by creating him in His image, and now He came to redeem the fallen. 2) From humanity, God took on animated flesh, uniting the two natures and reconciling them to Himself, thereby becoming man. Our Lord became like us, calling us His brothers, as He stated: I will declare Your name to my brothers (Psalm 21:23). To Mary Magdalene, He instructed, ‘Go to my brothers and tell them, I ascend to my Father and your Father, and to my God and your God (John 20:17).’ Oh, the unfathomable humility of God! Oh, the extraordinary honor bestowed upon man! For He does not assist angels, but rather the descendants of Abraham (Heb. 2:16). Listen, all nations; pay heed, you who dwell on earth, both the rich and the poor alike (Psalm 48:2, 3). Understand that God Himself has come to us in our likeness, graciously visiting us. Come, let us meet Him, worship Him, and glorify God who has visited us. Blessed be the Lord God of Israel; for He has come to His people, bringing deliverance and raising up a horn of salvation for us in the house of His servant David (Luke 1:68-69). Praise, O my soul, the Lord. I will extol the Lord throughout my life; I will sing praises to my God as long as I exist (Psalm 145:1-2). I shout to You, O Lord! I have heard Your voice, and I am filled with reverence (Hab. 3:2). He came to me, seeking the lost. Therefore, I praise Your great humility towards me, O Most Merciful One, who was placed in a manger, for there was no room for them in the inn.
To "give birth" refers to the natural process of bringing forth children. Within this context, one cannot overlook the misconceptions present in Russia regarding the nativity of Jesus Christ, particularly concerning the Virgin Mary. Such misunderstandings have arisen from inaccurate translations of our sacred texts. For instance, in the Akathist of the Theotokos, it states: “from the side of the pure Son how is it powerful to be born.” Numerous incorrect interpretations stem from this source. Thus, careful attention is essential in translations; a single word can mislead countless individuals. "And they wove Him, and laid Him in a manger." Here, the Evangelist seems to witness the event firsthand.
However, when reflecting on Who conceived and gave Him life, these phrases acquire a deeper significance. Mary herself bore and laid Him in the manger, with no woman present to assist at the birth. This absence highlights both the extreme poverty and dire conditions of the situation, as well as the pain-free nature of Our Lady's delivery. She did not endure the suffering typically associated with childbirth. The curse pronounced upon Eve, "in sorrow you shall give birth to your children," did not apply to her. Instead, she brought forth the Child with joy. "In the manger" refers to the term εν τη θατνη, which signifies a defined area for livestock. This is where the Firstborn of God and Man was placed. The inn was undoubtedly full, and Joseph, being a poor man, could find no lodging. As a result, they were directed to the cattle enclosure. The conditions of that time were harsh, yet the Child found more solace and warmth in the manger than out in the cold. Tradition suggests that this place was naturally sheltered, possibly a hollow in the rock; this is plausible, as Bethlehem is located in a hilly region surrounded by cliffs, likely near the inn. Another tradition posits that the Child rested between two animals, an ox and a donkey. This aligns with the prophecy of Habakkuk referenced in the LXX: "in the midst of the two animals thou shalt be known." Although the Hebrew version varies slightly, the connection between the prophecies and the birth event is striking. When there was no room in the inn for His parents, it’s likely that the manger was occupied by oxen and donkeys, especially considering the influx of visitors to Bethlehem at that time. Here, another prophecy from Isaiah was fulfilled: "The ox knows its owner, and the donkey its master's crib." If the ox ever recognized the one worthy of its praise, it was in that moment. Thus, the birth of Jesus Christ unfolded in this fashion. The evangelist reiterates "His": and "povit" and "posit" to clarify precisely who "He" was, emphasizing that His arrival was marked by extreme poverty and constraints, a design of Providence undoubtedly deliberate. This choice reveals Christ's descent into the depths of humility. How many infants have been or could be born under such conditions? It is hard to conceive of a more demeaning circumstance. The only lower option would be to be born in prison; however, such a situation could not have been chosen for various reasons. Indeed, Christ Himself stated, "Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head." He was born in a manger, lived wherever He found refuge, and ultimately died upon the Cross. What thoughts must Joseph and Mary have harbored regarding the Child? They were to recognize that the kingdom of Jesus Christ "is not of this world." They were drawn into the mystery of redemption not merely through words, but through their experiences. Mary traveled on foot through the harsh terrains of the Highlands and was not idle. As noted earlier, she tended to ponder deep truths within her heart, surely contemplating why such poverty enveloped this event. While Jesus lay in the manger, the world remained unaware that the Savior of all had come. His recognition was not required; His public ministry would not commence for another thirty years. Yet the magnitude of this event—indeed the greatest in heaven and on earth—was not without acknowledgment. The heavens celebrated, as the Evangelist tells us: "And suddenly there was with the angel a multitude of the heavenly host praising God." Furthermore, the Epistle to the Hebrews confirms that even the Divine realm participated in this momentous occasion: "When He brings the Firstborn into the world, He says, 'Let all the angels of God worship Him.'" Here, the Church Fathers interpret this in relation to the Incarnation, which first revealed the Son to the angels, and afterward, it is expressed that the angels yearn to understand the mystery of redemption. The Son’s appearance in flesh marked the inception and pinnacle of this mystery. He reentered the universe that had been marred by Adam’s sin; through Him, the restoration of the angelic host was realized. The heavenly chorus, as experienced by the shepherds, was also represented. The earthly realm, however, could not remain oblivious to the birth of its Savior. Thus unfolds the narrative of Jesus Christ's early life.
Joseph and Mary were unable to find anyone from their lineage to welcome them into their dwelling. The mightiest nations boast magnificent residences, while even the humblest craftsmen possess a home; yet, the Lord of all creation, upon His entrance into the world, finds no refuge from the chill and severity of the elements other than a manger. From the moment of His arrival, the Divine Redeemer faced disdain and harshness from humanity.
After a long journey, the aged Joseph and the Virgin Mary arrived in Bethlehem, yet there was no space available for the future Mother of the Savior of the world in the inn. Consequently, she and her companion had to take refuge in a cave, where animals were kept, as noted by St. Justin the Philosopher. It was in this humble setting, on a wintry night, that Christ was born. Following His birth, the Blessed Virgin carefully wrapped Him and laid Him in a manger. The Evangelist succinctly conveys that Our Lady gave birth without suffering. Furthermore, the phrase that she gave birth to her firstborn Son leads some skeptics to claim that the Blessed Virgin had other children in addition to Jesus, referred to as His brothers. However, according to the law of Moses, as stated in Exodus 13:2, every male child that opens the womb is designated as the firstborn, regardless of whether he is the lastborn.
To reach their hometown, the travelers had to undertake a challenging climb up the mountain. This ascent was particularly arduous during this damp winter season, as the frequent rains had made the paths treacherous and slick; it was an even greater struggle for St. Mary, burdened as she was. However, the travelers from Nazareth approached one of the inns on the outskirts with a sense of joy, hoping to find a place to rest for the night. Upon their arrival, they discovered that the inn was overflowing with visitors who had come from afar for the census, leaving no accommodations for them. Seeking warmth and shelter from the cold night, they chose instead to stay in a nearby cave, which also served as a stable for animals. And there, in such humble surroundings, the King of the world—the Savior, Christ—was born.
"His firstborn son": refer to the commentary on Matthew 1:25. – "Swaddled him": following the child's birth, it was customary for the Hebrews to cleanse him with water, sever the umbilical cord, and apply salt, subsequently wrapping him snugly in swaddling garments (Ezek. 16:4). – "In the manger": this likely refers to a sheltered area where livestock were typically gathered from pastures, often constructed in fields, hills, and valleys. Joseph and Mary found themselves in this situation because, due to the influx of visitors to Bethlehem for the same reason, there was no "place" available for them, suitable for a woman in labor in either the "inn" or the dwelling they shared with others.
– In Eastern regions, it is quite common for travelers to spend the night in such enclosures, where animals are brought in, explaining why Joseph and Mary, lacking more comfortable options, opted for this refuge. What is remarkable, however, is the profound humility and lowliness of the royal child who did not reject the manger of the humble at the moment of his birth. – Did not this enclosure with the manger belong to the shepherds who were the first to honor the newborn Messiah at the angel's direction, who were fortunate enough to welcome him, and who hurried to the site because it was theirs?
Passages read together with this verse.
Greek text, 23 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS