John Calvin Commentary Luke 2

Luke relates how it happened that Christ was born in the city of Bethlehem, as His mother was living at a distance from her home when she was approaching her confinement. First, he sets aside the idea of human contrivance,¹²³ stating that Joseph and Mary had left home and came to that place to be registered according to their family and tribe. If they had intentionally and on purpose¹²⁴ changed their residence so that Mary might give birth to her child in Bethlehem, we would have looked only at the human beings involved.

But as their only intention was to obey the edict of Augustus, we readily acknowledge that they were led like blind persons by the hand of God to the place where Christ was to be born. This may appear to be accidental, as everything else that does not proceed from direct human intention is ascribed by irreligious men to Fortune. However, we must not pay attention merely to the events themselves; we must also remember the prediction uttered by the prophet many centuries before.

A comparison will clearly show it was accomplished by the wonderful Providence of God that a registration was then enacted by Augustus Caesar, and that Joseph and Mary set out from home so as to arrive in Bethlehem at precisely that time.

Thus we see that the holy servants of God, even though they may stray from their own plan, unaware of where they are going, still keep to the right path because God directs their steps. Nor is God's Providence less wonderful in using a tyrant's mandate to draw Mary from her home, so that the prophecy might be fulfilled. God had marked out through His prophet—as we will see later—the place where He had determined His Son should be born.

If Mary had not been constrained to do otherwise, she would have chosen to give birth to her child at home. Augustus ordered a registration to take place in Judea, requiring each person to give his name, so that they might later pay an annual tax—a tax they were previously accustomed to paying to God. Thus, an ungodly man forcibly took possession of what God was accustomed to demand from His people.

This, in effect, reduced the Jews to complete subjection and forbade them from then on to be considered the people of God.

In this way, matters were brought to the utmost extremity, and the Jews appeared to be cut off and alienated forever from the covenant of God. At that very time, God suddenly, and contrary to universal expectation, provided a remedy. What is more, He used that wicked tyranny for the redemption of His people.

For the governor (or whoever was employed by Caesar for this purpose), while executing the commission entrusted to him, was, unknown to himself, God’s herald to call Mary to the place God had appointed. And certainly, Luke’s whole narrative may well lead believers to acknowledge that Christ was led by the hand of God from his mother’s belly, (Psalms 22:10).

Nor is it of small consequence¹²⁵ to the certainty of faith to know that Mary was drawn suddenly, and contrary to her own intention, to Bethlehem, so that out of it might come forth (Micah 5:2) the Redeemer, as He had been previously promised.

The whole world. This figure of speech¹²⁶ (by which the whole is taken for a part, or a part for the whole) was in constant use among Roman authors and should not be considered harsh. So that this registration might be more tolerable and less offensive, it was, I have no doubt, extended equally to all the provinces, though the rate of taxation may have been different.

I consider this first registration to mean that the Jews, being completely subdued, were then loaded with a new and unaccustomed yoke. Others read it that this registration was first made when Cyrenius was governor of Syria;¹²⁷ but there is no probability in that view. The tax was indeed annual, but the registration did not take place every year. The meaning is that the Jews were far more heavily oppressed than they had previously been.

There is some diversity regarding the name of the Proconsul. Some call him Cyrenius, (Κυρήνιος,) and others, Quirinus or Quirinius. But there is nothing strange in this, for we know that the Greeks, when they translate Latin names, almost always make some change in the pronunciation.

But a far greater difficulty springs up in another direction. Josephus says that while Archelaus was a prisoner at Vienna (Ant. 17.13.2), Quirinus came as Proconsul with instructions to annex Judea to the province of Syria (Ant. 18.1.1). Now, historians agree that Archelaus reigned nine years after the death of his father, Herod. It would therefore appear that there was an interval of about thirteen years between the birth of Christ and this registration, for almost all agree with the account given by Epiphanius that Christ was born in the thirty-third year of Herod, that is, four years before his death.

Another rather perplexing circumstance is that the same Josephus speaks of this registration as having happened in the thirty-seventh year after the victory at Actium¹²⁸ (Ant. 18.2.1). If this is true, Augustus lived, at most, not more than seven years after this event, which implies a deduction of eight or nine years from his age; for it is plain from the third chapter of Luke’s Gospel, that he was at that time only in his fifteenth year.

But, as the age of Christ is too well known to be questioned, it is highly probable that in this and many other passages of Josephus’s History, his memory had failed him. Historians agree that Quirinus was Consul nineteen years, or about that, before the victory over Antony, which gave Augustus the entire command of the empire; and so he must have been sent into the province at a very advanced age.

Besides, the same Josephus enumerates four governors of Judea within eight years, while he acknowledges that the fifth, Valerius Gratus, who was succeeded by Pontius Pilate, was governor for fifteen years.

Another solution may be offered. It might have been found impracticable to carry out the registration immediately after the edict had been issued, for Josephus relates that Coponius was sent with an army to reduce the Jews to subjection (Ant. 18.2.2). From this, it may easily be inferred that the registration was prevented for a time by popular tumult.

Luke’s words bear this sense: that about the time of our Lord’s birth, an edict was issued to have the people registered, but the registration could not take place until after a change in the kingdom, when Judea had been annexed to another province. This clause is accordingly added by way of correction: This first registration was made when Cyrenius was governor of Syria. That is, it was then first carried into effect.¹²⁹

But the whole question is not yet answered. For while Herod was king of Judea, what purpose did it serve to register a people who paid no tribute to the Roman Empire?

I reply: there is no absurdity in supposing that Augustus, as a way of accustoming the Jews to the yoke (for their obstinacy was very well known), chose to have them registered, even under the reign of Herod.¹³⁰ Nor did Herod’s particular authority as king make it inconsistent that the Jews should pay the Roman Empire a stipulated sum for each man under the name of a tax, for we know that Herod, though he was called a king, held nothing more than a borrowed power and was little better than a slave.

On what authority Eusebius states that this registration took place by an order of the Roman Senate, I do not know.

Because there was no room for them in the inn—we see here not only the great poverty of Joseph, but also the cruel tyranny that admitted no excuse, but compelled Joseph to bring his wife with him at an inconvenient time, when she was near her delivery. Indeed, it is probable that those who were the descendants of the royal family were treated more harshly and disdainfully than the rest. Joseph was not so devoid of feeling as to have no concern about his wife’s delivery. He would gladly have avoided this necessity: but, since that is impossible, he is forced to yield,¹³¹ and commends himself to God.

We see, at the same time, what sort of beginning the life of the Son of God had, and in what cradle¹³² He was placed. Such was His condition at His birth, because He had taken upon Himself our flesh for this purpose: that He might empty Himself (Philippians 2:7) on our account. When He was thrown into a stable, placed in a manger, and refused lodging among men, it was so that heaven might be opened to us—not as a temporary lodging,¹³³ but as our eternal country and inheritance—and so that angels might receive us into their abode.

And there were shepherds. It would have been to no purpose that Christ was born in Bethlehem if it had not been made known to the world.

But the method of doing so, which Luke describes, appears to men very unsuitable. First, Christ is revealed only to a few witnesses, and that amidst the darkness of night. Again, though God had many honorable and distinguished witnesses at His command, He passed by them and chose shepherds, persons of humble rank, and of no account among men.

Here the reason and wisdom of the flesh prove to be foolishness; and we must acknowledge that the foolishness of God (1 Corinthians 1:25) excels all the wisdom that exists, or appears to exist, in the world.

But this also was a part of the emptying of himself (Philippians 2:6)—not that any part of Christ’s glory would be taken away by it, but that it would lie concealed for a time.

Again, as Paul reminds us, the gospel is mean according to the flesh, that our faith should stand in the power of the Spirit, not in the lofty¹⁴² words of human wisdom, or in any worldly splendor¹⁴³ (1 Corinthians 2:4–5). So this inestimable treasure has been deposited by God from the beginning in earthen vessels (2 Corinthians 4:7), so that He might more fully test the obedience of our faith.

If then we desire to come to Christ, let us not be ashamed to follow those whom the Lord, in order to cast down the pride of the world, has taken from among the dung¹⁴⁴ of cattle to be our instructors.

And, lo, the angel of the Lord came upon them. Luke says that the glory of the Lord¹⁴⁵ shone around the shepherds, and by this glory they perceived him to be an angel.¹⁴⁶

For it would have been of little use to be told by an angel what Luke relates, if God had not testified by some outward sign that what they heard came from Him.

The angel appeared, not in an ordinary form or without majesty, but surrounded with the brightness of heavenly glory, to powerfully affect the minds of the shepherds so that they might receive the message addressed to them as coming from the mouth of God himself.

Hence the fear, of which Luke soon after speaks, and by which God usually humbles the hearts of men, (as I have previously explained), and prepares them to receive his word with reverence.

Fear not. The design of this exhortation is to alleviate their fear. For, though it is profitable for people's minds to be struck with awe, so that they may learn to give unto the Lord the glory due unto his name (Psalms 29:2), yet they also need consolation, so that they may not be completely overwhelmed. The majesty of God would inevitably swallow up the whole world if there were not some gentleness to mitigate the terror it brings.

And so the reprobate fall down lifeless at the sight of God, because he appears to them in no other character than that of a judge. But to revive the minds of the shepherds, the angel declares that he was sent to them for a different purpose: to announce to them the mercy of God. When people hear this single message—that God is reconciled to them—it not only raises up those who have fallen, but restores those who were ruined, and recalls them from death to life.

The angel opens his discourse by saying that he announces great joy, and next assigns the basis of joy: that a Savior is born. These words show us, first, that until people have peace with God, and are reconciled to him through the grace of Christ, all the joy that they experience is deceitful and of short duration.¹⁴⁷ Ungodly people frequently indulge in frantic and intoxicating mirth; but if there is no one to make peace between them and God, the hidden stings of conscience must produce fearful torment. Besides, to whatever extent they may flatter themselves in luxurious indulgence, their own lusts are so many tormentors.

The beginning of solid joy is to perceive the fatherly love of God toward us, which alone gives tranquility to our minds. And this joy, in which, Paul tells us, the kingdom of God consists, is in the Holy Spirit (Romans 14:17). By calling it great joy, the angel shows us not only that we ought to rejoice above all things in the salvation brought to us by Christ, but also that this blessing is so great and boundless as to fully compensate for all the pains, distresses, and anxieties of the present life. Let us learn to be so delighted with Christ alone that the perception of his grace may overcome, and eventually remove from us, all the distresses of the flesh.¹⁴⁸

Which shall be to all the people. Though the angel addresses the shepherds alone, yet he plainly states that the message of salvation which he brings is of wider extent, so that not only they, in their private capacity, may hear it, but that others may also hear. Now let it be understood that this joy was common to all people because it was indiscriminately offered to all. For God had promised Christ, not to one person or to another, but to the whole seed of Abraham. If the Jews were deprived, for the most part, of the joy that was offered to them, it arose from their unbelief; just as, today, God invites all indiscriminately to salvation through the Gospel, but the ingratitude of the world is the reason why this grace, which is equally offered to all, is enjoyed by few.

Although this joy is confined to a few people, yet, with respect to God, it is said to be common. When the angel says that this joy shall be to all the people, he speaks of the chosen people only; but now that the middle wall of partition (Ephesians 2:14) has been thrown down, the same message has reference to the whole human race.¹⁴⁹ For Christ proclaims peace not only to them that are nigh, but to them that are far off (Ephesians 2:17), to strangers (Ephesians 2:12) equally with citizens. But as the peculiar covenant with the Jews lasted until the resurrection of Christ, so the angel separates them from the rest of the nations.