John Calvin Commentary Luke 2:21

"And when eight days were fulfilled for circumcising him, his name was called JESUS, which was so called by the angel before he was conceived in the womb." — Luke 2:21 (ASV)

That the child might be circumcised. Regarding circumcision in general, the reader may consult the Book of Genesis (Genesis 17:10). For now, it will be sufficient to state briefly what applies to the person of Christ. God appointed that his Son should be circumcised in order to subject him to the law, for circumcision was a solemn rite by which the Jews were initiated into the observance of the law.¹⁷¹ Paul explains the purpose,¹⁷² when he says that Christ was made under the law, to redeem them that were under the law (Galatians 4:4–5).

By undergoing circumcision, Christ acknowledged himself to be the slave¹⁷³ of the law, that he might procure our freedom. And in this way, not only was the bondage¹⁷⁴ of the law abolished by him, but the shadow of the ceremony was applied to his own body, that it might shortly afterwards come to an end. For though the abrogation of it depends on the death and resurrection of Christ, yet it was a sort of prelude to it, that the Son of God submitted to be circumcised.

His name was called JESUS. This passage shows that it was a general custom among the Jews to give names to their children on the day that they were circumcised, just as we do now at baptism. Two things are here mentioned by the Evangelist.

First, the name Jesus was not given to the Son of God accidentally, or by the will of men, but was the name which the angel had brought from heaven. Secondly, Joseph and Mary obeyed the command of God.

The agreement between our faith and the word of God lies in this: he speaks first, and we follow, so that our faith answers to his promises.

Above all, the order of preaching the word is presented by Luke for our commendation. Salvation through the grace of Christ, he tells us, had been promised by God through the angel, and was proclaimed by the voice of men.

¹⁷¹ “Par lequel les Juifs protestoyent de se soumettre a l'observation de la Loy;” — “by which the Jews solemnly declared that they would submit to the observance of the Law.”;” — “by which the Jews solemnly declared that they would submit to the observance of the Law.”

¹⁷² “Finem.” — “.” — “La fin ou le but de ceste soumission de Jesus Christ;” —”the end or design of this submission of Jesus Christ.”;” —”the end or design of this submission of Jesus Christ.”

¹⁷³ ““Servum.”—This might have been supposed to be equivalent to .”—This might have been supposed to be equivalent to ministrum, servant, had not the latter clause of the sentence expressly contrasted had not the latter clause of the sentence expressly contrasted freedom with the condition of a with the condition of a slave. But Calvin settles the point by rendering it But Calvin settles the point by rendering it serf, slave; by which he evidently means “complete and degrading subjection.” Paul frequently speaks of the state of the Church under the law as by which he evidently means “complete and degrading subjection.” Paul frequently speaks of the state of the Church under the law as bondage, ((Galatians 4:3,9,) and a ,) and a yoke of bondage, ((Galatians 5:1.) — .) — Ed.

¹⁷⁴ See passages referred to in the preceding note, in which the term , in which the term bondage is applied by an inspired writer to the ceremonial law — applied by an inspired writer to the ceremonial law — Ed.