Church Fathers Commentary Luke 2

The Venerable Bede: The Son of God was about to be born in the flesh. Just as His birth from a virgin showed that the grace of virginity was most pleasing in His sight, so too was He born in the most peaceful time in the world, because He taught people to seek peace and deigns to visit those who follow it.

There could be no greater sign of peace than for the whole world to be brought together under one census. Its ruler, Augustus, reigned with such great peace for twelve years around the time of our Lord’s birth that, with war suppressed throughout the world, there seemed to be a literal fulfillment of the Prophet’s prediction: They shall beat their swords into ploughshares, etc.

Greek Expositors: Christ was also born at a time when the rulers of Judah had come to an end and the kingdom was transferred to Roman governors, to whom the Jews paid tribute. Then the prophecy was fulfilled which said, There shall not fail a leader from Judah, nor a prince from between his feet, until he shall come who is to be sent.

And so, when Caesar Augustus was in the 42^nd year of his reign, an edict went out from him that all the world should be registered for the payment of tribute. He committed the management of this to a certain Cyrinus, whom he made governor of Judea and Syria. And so it follows, This taxing was first made, etc.

The Venerable Bede: St. Luke points out that this census was either the first of those that covered the whole world—since before this, many parts of the earth are often mentioned as having been taxed—or it was the one that first began when Cyrinus was sent into Syria.

St. Ambrose of Milan: Luke rightly added the name of the governor to mark the historical timeline. For if the names of Consuls are attached to public records, how much more should the time be recorded for that event which was the redemption of all people?

The Venerable Bede: The registration of property was so arranged by divine guidance that everyone was ordered to go to his own country, as it is written, And they all went to be taxed, every one to his own city.

This happened so that the Lord, conceived in one place and born in another, might more easily escape the fury of the crafty Herod. Hence it follows: Now Joseph also went up from Galilee.

St. John Chrysostom: It was the Lord who directed Augustus to issue this edict, so that he might serve the coming of the Only-Begotten. For it was this edict that brought Christ’s mother to her own country as the prophets had foretold—namely, to Bethlehem of Judea, to a city of David, which is called Bethlehem.

Greek Expositors: Luke added the phrase "a city of David" to declare that the promise God made to David—that from the fruit of his body a king would reign forever—was now fulfilled. From this it follows, Because he was of the house and lineage of David.

Since Joseph was of the family of David, the Evangelist also chose to make it known that the Virgin herself was of the same family, because the divine law required marriages between those of the same lineage. Therefore, it follows, With Mary his espoused wife.

St. Cyril of Alexandria: It is said that she was "espoused" to imply that only a betrothal, and nothing more, preceded the conception, for the Holy Virgin did not conceive by the seed of a man.

St. Gregory the Great: The registration of the whole world at the time our Lord was about to be born had a mystical meaning, for He who would write the names of His own elect in eternity now appeared in the flesh.

St. Ambrose of Milan: A secular registration is described, but a spiritual one is implied—one to be laid before the King not of earth, but of Heaven. It is a registration of faith, a census of souls. For the old census of the Synagogue was abolished, and a new census of the Church was being prepared.

To show that this census was not of Augustus but of Christ, the whole world is ordered to be registered. For who could demand the registration of the whole world except the One who has dominion over it? The world does not belong to Augustus; rather, the earth is the Lord’s.

The Venerable Bede: And Christ most perfectly fulfilled what the name "Augustus" signifies, because He was both willing and able to increase His own.

Theophylact of Ohrid: It was also fitting that at Christ’s coming the worship of many gods should cease and only one God be worshipped; thus, one king is described as ruling the world.

Origen of Alexandria: For those who consider it attentively, a kind of mystery seems to be expressed in the fact that Christ had to be included in the registration of the whole world. By having His name written with all people, He could sanctify all people; and by being placed in the census with the whole world, He could share His own fellowship with the world.

The Venerable Bede: Just as at that time, in the reign of Augustus and under the governorship of Cyrinus, everyone went to his own city to register his property, so now, when Christ reigns through His teachers (the governors of the Church), we ought to register our righteousness.

St. Ambrose of Milan: This, then, was the first public enrollment of souls for the Lord, for whom all enroll themselves not at the call of a town crier, but of the Prophet who says, O clap your hands, all you peoples.

And so that people might know that this census was just, Joseph and Mary—the just man and the virgin—came to be counted: he who kept the word and she who obeyed it.

The Venerable Bede: Our true city and country is the resting place of the blessed, and we ought to be traveling toward it with daily increasing virtue. Day by day, the Holy Church waits on her Teacher. She goes up from the course of worldly business (which the name "Galilee" signifies) to the city of Judah (that is, the city of confession and praise) to register her devotion to the Eternal King.

Following the example of the blessed Virgin Mary, the Church, a Virgin, has conceived us by the Spirit. Though betrothed to another, she is made fruitful by God. While visibly joined to the bishop who is placed over her, she is invisibly filled with the graces of the Spirit.

This is why Joseph's name is well interpreted as "increased." His very name declares that the earnestness of the teacher who speaks is of no use unless he receives increasing help from above so that he may be heard.

St. Ambrose of Milan: St. Luke has briefly explained the manner, time, and place in which Christ was born in the flesh. He explained the manner: that one who was betrothed conceived, and a virgin gave birth to a child.

Gregory of Nyssa: Though coming in the form of a man, He is not subject to the laws of human nature in every way. For while His being born of a woman speaks of human nature, a virgin becoming capable of childbirth signifies something above human nature. For Him, His mother's burden was light, the birth was immaculate, the delivery without pain, and the nativity without defilement, neither beginning from lustful desire nor accomplished with sorrow.

For just as the woman who by her guilt grafted death into our nature was condemned to bring forth in pain, it was fitting that she who brought life into the world should complete her delivery with joy.

Through a virgin’s purity, He makes His way into mortal life at a time when darkness was beginning to fail, and the vast expanse of night was fading before the great brightness of the light. For the death of sin had brought an end to wickedness, which from now on comes to nothing because of the presence of the true light that has illuminated the whole world with the rays of the Gospel.

The Venerable Bede: He condescended to become incarnate at that time so that after His birth He might be enrolled in Caesar’s census, and so that He might bring us liberty by becoming subject to servitude Himself. It was also fitting that our Lord was born in Bethlehem, not only as a mark of the royal crown but also because of the sacrament of its name.

St. Gregory the Great: Bethlehem is interpreted as "the house of bread." For it is the Lord Himself who says, I am the bread of life which came down from heaven. The place where the Lord was born was therefore called the house of bread beforehand, because it was there that He was to appear in His physical nature—He who would refresh the souls of the elect with spiritual fullness.

The Venerable Bede: But until the very end of time, the Lord does not cease to be conceived in Nazareth and born in Bethlehem whenever any of His hearers, taking the flour of the word, makes himself a house of eternal bread. Daily in the Virgin’s womb—that is, in the mind of believers—Christ is conceived by faith and born by baptism. As it is written, and she brought forth her firstborn son.

St. Jerome: From this, Helvidius tries to prove that no one can be called "firstborn" who does not have brothers, just as one is called "only-begotten" who is the only son of his parents. But we resolve the matter this way: every only-begotten son is a firstborn, but not every firstborn is an only-begotten.

We do not define a firstborn as one whom others follow, but as one before whom there is no one. Otherwise, if a firstborn were only one who has brothers following him, then no firstborn offerings would be due to the priests as long as no other children were born. For if that were the case, a child could be an only-begotten but not a firstborn if no other birth followed.

The Venerable Bede: He is also only-begotten in the substance of His divinity and firstborn in His assumption of humanity; firstborn in grace, only-begotten in nature.

St. Jerome: Now there was no midwife here, no attentive care from other women; she wrapped the Child in swaddling clothes, being herself both mother and midwife.

The Venerable Bede: He who clothes the whole world with its varied beauty is wrapped in simple linen, so that we might receive the finest robe. He by whom all things are made has His hands and feet bound, so that our hands might be lifted for every good work and our feet directed into the way of peace.

Greek Expositors: Oh, the wonderful confinement and exile He underwent—He who holds the whole world in His hands! From the very beginning, He seeks poverty and ennobles it in His own person.

St. John Chrysostom: Surely, if He had willed it, He could have come by moving the heavens, shaking the earth, and shooting forth thunderbolts. But that was not His way of appearing; His desire was not to destroy but to save, and to trample on human pride from its very beginning. Therefore, He is not only a man but a poor man, and He chose a poor mother who did not even have a cradle where she might lay her newborn Child. As it is written, and she laid him in a manger.

The Venerable Bede: He whose throne is the heavens is confined in the narrow space of a rough manger, so that He might give us ample room in the joys of His heavenly kingdom. He who is the bread of Angels is laid in a manger, so that He might feed us, like sacred animals, with the bread of His flesh.

St. Cyril of Alexandria: He finds humanity, in its corrupt desires, has become like the beasts that perish. Therefore, He is laid in a manger, in a place of food, so that we, by turning from the life of beasts, might be brought to the knowledge that is proper for humanity, partaking not of hay but of the heavenly bread: the life-giving body.

The Venerable Bede: He who sits at His Father’s right hand finds no room in an inn, so that He might prepare many mansions for us in His Father’s house. He is born not in His own house but in an inn and by the roadside, because through the mystery of the incarnation, He was made the way to bring us to our true country (where we shall enjoy the truth and the life).

St. Gregory the Great: And so that He might show that, because of the human form He took upon Himself, He was born as if in a foreign land—not according to His power, but according to His human nature.

St. Ambrose of Milan: For your sake, then, I am weak; in you, I am strong. For your sake, I am poor; in you, I am rich. Do not consider what you see, but acknowledge that you are redeemed. I owe more to Your sufferings for my redemption, O Lord Jesus, than to Your works for my creation. It would have been no advantage to be born, if it had not also been my advantage to be redeemed.

St. Ambrose of Milan: Observe with what care God builds up our faith. An angel teaches Mary; an angel teaches Joseph; an angel also teaches the shepherds, of whom it is said, And there were in the same country shepherds abiding in the field.

St. John Chrysostom: To Joseph, the angel appeared in a dream, as to someone who could be easily convinced. But to the shepherds, he appeared in visible form, as they were men of a simpler nature. The angel did not go to Jerusalem and did not seek out the Scribes and Pharisees, for they were corrupt and tormented with envy.

Instead, the shepherds were simple men, living according to the ancient practices of Moses and the Patriarchs. There is a certain road that leads by innocence to philosophy.

The Venerable Bede: Nowhere in the entire course of the Old Testament do we find that the angels, who so constantly appear to the Patriarchs, came in the daytime. This privilege was rightly reserved for this time, when a light arose in the darkness for those who were true of heart. Hence the scripture says, and the glory of God shone around them.

He is sent forth from the womb, but He shines from heaven. He lies in a common inn, but He lives in celestial light.

Greek Expositors: They were alarmed at the miracle, as the scripture says, And they were afraid... But the angel dispels their rising fears. He not only soothes their terrors but also pours gladness into their hearts, for the text continues, For, behold, I bring you good tidings of great joy... which is not for the Jewish people only, but for all.

The cause of their joy is declared, and the new and wonderful birth is revealed by the very names used. The scripture says, For to you is born this day in the city of David a Savior, which is Christ the Lord. The first of these names, that is, Savior, refers to the action; the third, that is, Lord, refers to the dignity of the person.

St. Cyril of Alexandria: But the middle term, namely, Christ, refers to adoration and signifies not a single nature, but the composite substance of two natures. For we confess that the anointing of Christ our Savior was not performed figuratively, as it was for kings of old with oil, nor by prophetic grace for the accomplishment of some task.

This is unlike what is said in Isaiah: Thus said the Lord to his anointed, to Cyrus. Cyrus, although an idolater, was said to be anointed so that by heaven's decree he might take possession of the entire province of Babylon. But the Savior, as a man in the form of a servant, was anointed by the Holy Spirit. As God, He Himself anoints with His Holy Spirit those who believe in Him.

Greek Expositors: The angel marks the time of our Lord’s birth when he says, Today, and the place when he adds, In the city of David. He also gives the signs of it when the text continues, And there shall be a sign... Now the angels bring news to the shepherds about the Chief Shepherd, as of a lamb discovered and brought up in a cave.

The Venerable Bede: The infancy of the Savior was impressed upon us by the frequent announcements of angels and the testimonies of the Evangelists, so that what has been done for us might penetrate our hearts more deeply. We may observe that the sign given to us of the newborn Savior was that He would be found not clothed in Tyrian purple but wrapped in poor swaddling clothes; not lying on gilded couches, but in a manger.

St. Maximus the Confessor: But if the swaddling clothes seem lowly in your eyes, then admire the angels singing praises together. If you despise the manger, raise your eyes a little and behold the new star in heaven, proclaiming the Lord’s birth to the world.

If you believe the lowly things, believe also the mighty things. If you doubt the things that signify His lowliness, look with reverence on what is high and heavenly.

St. Gregory the Great: It was a mystery that the angel appeared to the shepherds while they were watching and that the glory of the Lord shone around them. This implies that those who take watchful care of their faithful flocks are considered worthy above others to see sublime things.

And while they are piously watching over their flocks, divine grace shines widely around them.

The Venerable Bede: In a spiritual sense, these shepherds and their flocks signify all teachers and guides of faithful souls. The night in which they were keeping watch indicates the dangerous temptations from which they must constantly protect themselves and those under their care.

It is also fitting that shepherds were watching over their flocks at the birth of our Lord, for He was born who says, I am the good Shepherd. The time was also near when this same Shepherd would recall His scattered sheep to the pastures of life.

Origen of Alexandria: But if we were to explore a more hidden meaning, I would say that there were certain shepherd angels who direct the affairs of humanity. While each of them was keeping his watch, an angel came at the birth of the Lord and announced to these shepherds that the true Shepherd had arisen.

For before the coming of the Savior, angels could bring little help to those entrusted to them, as scarcely a single Gentile believed in God. But now, whole nations are coming to the faith of Jesus.

The Venerable Bede: So that the authority of a single angel would not seem small, as soon as one had revealed the sacrament of the new birth, a multitude of the heavenly host was immediately present. The attending chorus of angels has rightly received the name of "heavenly host," since they both humbly bring their aid to that Leader who is mighty in battle—who has appeared to overthrow the powers of the air—and also bravely conquer those opposing powers with their celestial weapons, so that they cannot prevail as they wish in tempting humanity.

But because He is both God and man, they rightly sing peace to men and glory to God, as it follows: "Praising God and saying, Glory to God in the highest." As soon as one angel, one messenger, had brought the good news that God was born in the flesh, the multitude of the heavenly host broke forth in praise of the Creator.

They did this both to fix their devotion on Christ and to instruct us by their example. Whenever any of the brothers proclaims the word of sacred teaching, or we ourselves have reflected on these holy things, we should, with our whole heart, mouth, and hands, return praise to God.

St. John Chrysostom: In the past, angels were indeed sent to punish—for example, to the Israelites, to David, to the men of Sodom, and to the valley of weeping. But now, they sing a song of thanksgiving to God, because He has revealed to them His coming down to humanity.

St. Gregory the Great: At the same time, they also give praise because their voices of gladness harmonize with our redemption. And as they behold our acceptance, they also rejoice that their own number is made complete.

The Venerable Bede: They also wish peace for humanity, as they add, On earth peace to men, because those whom they had previously despised as weak and lowly, they now regard as friends, since our Lord has come in the flesh.

St. Cyril of Alexandria: This peace has been made through Christ, for He has reconciled us by Himself to God our Father, having taken away our guilt, which was also the cause of offense. He has united two peoples into one man and has joined the heavenly and the earthly into one flock.

The Venerable Bede: The words "of good will" explain for whom they ask peace: namely, for those who receive the newborn Christ. For there is no peace for the wicked, but great peace for those who love the name of God.

Origen of Alexandria: But the attentive reader will ask, "How then does the Savior say, I came not to send peace on the earth, while the angels' song at His birth is, On earth peace to men?" The answer is that this peace is said to be for people of goodwill. For the peace that the Lord does not bring to the earth is not this peace of goodwill.

St. Augustine of Hippo: For righteousness belongs to goodwill.

St. John Chrysostom: Behold the wondrous work of God! He first brings angels down to men, and then brings men up to heaven. Heaven became earth when it was about to receive earthly things.

Origen of Alexandria: But speaking mystically, the angels saw that they could not accomplish the work entrusted to them without Him who was truly able to save, and that their own healing efforts fell short of what the care of humanity required.

And so it was as if someone with great medical knowledge were to come, and those who were previously unable to heal, now acknowledging the hand of a master, do not begrudge seeing the corruption of wounds cease. Instead, they break forth in praise of the Physician.

They also praise the God who sent a man of such knowledge to them and to the sick. In the same way, the multitudes of angels praised God for the coming of Christ.

Greek Expositors: The shepherds were filled with astonishment at the things they saw and heard, and so they left their sheepfolds and set out by night for Bethlehem, seeking the light of the Savior. Therefore, it is said, They spoke one to another, etc.

The Venerable Bede: As men who were truly watching, they did not say, “Let us see the child,” but rather, the word which has come to pass. That is, let us see how the Word, which was from the beginning, has been made flesh for us, since this very Word is the Lord. For it follows, Which the Lord has made, and has shown to us; that is, let us see how the Lord has made Himself and has shown His flesh to us.

St. Ambrose of Milan: How remarkably Scripture weighs the importance of each word. For when we behold the flesh of the Lord, we behold the Word, which is the Son. Do not let this seem to you a slight example of faith because of the humble character of the shepherds, for simplicity is sought, not pride. It follows, And they came in haste. For no one seeks Christ slothfully.

Origen of Alexandria: But because they came in haste, and not with loitering steps, it follows, They found Mary (that is, she who had brought Jesus into the world), and Joseph (that is, the guardian of our Lord’s birth), and the babe lying in the manger (that is, the Savior Himself).

The Venerable Bede: It seems to follow in due order that after rightly celebrating the incarnation of the Word, we should finally come to behold the actual glory of that Word. Hence it follows: But when they saw it, they made known the word which had been spoken to them.

Greek Expositors: Beholding with hidden faith the happy events that had been told to them, they were not content merely with marveling at the reality of those things they first saw and embraced when the Angel spoke. They began to relate them not only to Mary and Joseph but to others as well, impressing them on their minds, as it follows: And all who heard it marveled.

For how could it be otherwise, at the sight of one of the heavenly host on earth, and earth at peace, reconciled to heaven? That ineffable Child was binding all things into one: heavenly things by His divinity, and earthly things by His humanity. By this conjunction of Himself, He was effecting a wonderful union!

Glossa Ordinaria: They marvel not only at the mystery of the incarnation but also at such a wonderful testimony from the shepherds—men who could not have invented these unheard-of things, but were proclaiming the truth with simple eloquence.

St. Ambrose of Milan: Do not consider the words of the shepherds to be lowly or despicable, for from the shepherds Mary increases her faith, as it follows: Mary kept all these sayings, and pondered them in her heart.

Let us learn the chastity of the sacred Virgin in all things. She, who was no less chaste in her words than in her body, gathered up in her heart the materials of faith.

The Venerable Bede: For, keeping the laws of virgin modesty, she who had known the secrets of Christ would divulge them to no one. Instead, comparing what she had read in prophecy with what she now acknowledged had taken place, she did not utter them with her mouth but preserved them sealed in her heart.

Greek Expositors: Whatever the Angel had said to her, whatever she had heard from Zacharias, Elizabeth, and the shepherds, she collected it all in her mind. Comparing them, she perceived one harmony in it all. Truly, He who was born of her was God.

St. Athanasius of Alexandria: But everyone rejoiced in the nativity of Christ, not with human feelings, as people are accustomed to rejoice when a son is born, but at the presence of Christ and the radiance of the Divine light. As it follows: And the shepherds returned, glorifying and praising God for every thing they had heard, etc.

The Venerable Bede: That is to say, they praised God for what they had heard from the Angels and for what they had seen in Bethlehem, just as it was told to them. They glorified God because when they came, they found everything just as it had been told. For the Angels had instructed them to do this, not by a direct command, but by setting before them an example of devotion when they sang, Glory to God in the highest.

To speak mystically, let the shepherds of spiritual flocks—indeed, all the faithful—follow the example of these shepherds. Let us go in thought to Bethlehem and celebrate the incarnation of Christ with due honor. Let us go, casting aside all fleshly lusts, with the whole desire of our minds to the heavenly Bethlehem (that is, the house of the living bread), so that we may be worthy to see Him, who was seen crying in the manger, reigning on His Father's throne.

Such bliss is not to be sought with sloth and idleness; rather, we must eagerly follow the footsteps of Christ. When they saw Him, they knew Him. Let us also hasten to embrace with the fullness of our love those things that were spoken of our Savior, so that when the time comes for us to see with perfect knowledge, we may be able to comprehend them.

Again, the shepherds of the Lord’s flock, by contemplating the life of the fathers who went before them (which preserved the bread of life), enter, as it were, the gates of Bethlehem. There they find none other than the virgin beauty of the Church (that is, Mary), the manly company of spiritual doctors (that is, Joseph), and the lowly coming of Christ contained in the pages of Holy Scripture (that is, the infant Christ, laid in the manger).

Origen of Alexandria: That was the manger which Israel did not know, according to those words of Isaiah: The ox knows his owner, and the ass his master’s crib.

The Venerable Bede: The shepherds did not hide in silence what they knew, because the Shepherds of the Church have been ordained for this purpose: that they might explain to their hearers what they have learned in the Scriptures.

The masters of the spiritual flocks also, while others sleep, at one time enter the heavenly places through contemplation; at another time, they seek out the examples of the faithful; and at another time, they return to the public duties of the pastoral office through teaching.

Every one of us, even the one who is supposed to live as a private person, exercises the office of a shepherd if, by keeping together a multitude of good actions and pure thoughts, he strives to rule them with due moderation, feed them with the food of the Scriptures, and preserve them from the snares of the devil.