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 to her confinement. And first he sets aside the idea of human contrivance, (123) by saying, that Joseph and Mary had left home, and came to that place to make the return according to their family and tribe. If intentionally and on purpose (124) they had changed their residence that Mary might bring forth her child in Bethlehem, we would have looked only at the human beings concerned. But as they have no other design than 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 must be born. This may appear to be accidental, as everything else, which does not proceed from a direct human intention, is ascribed by irreligious men to Fortune. But we must not attend merely to the events themselves. We must remember also the prediction which was uttered by the prophet many centuries before. A comparison will clearly show it to have been 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 the very point of time.
Thus we see that the holy servants of God, even though they wander from their design, unconscious where they are going, still keep the right path, because God directs their steps. Nor is the Providence of God less wonderful in employing the mandate of a tyrant to draw Mary from home, that the prophecy may be fulfilled. God had marked out by his prophet — as we shall afterwards see — the place where he determined that his Son should be born. If Mary had not been constrained to do otherwise, she would have chosen to bring forth her child at home. Augustus orders a registration to take place in Judea, and each person to give his name, that they may afterwards pay an annual tax, which they were formerly accustomed to pay to God. Thus an ungodly man takes forcible possession of that which God was accustomed to demand from his people. It was, in effect, reducing the Jews to entire subjection, and forbidding them to be thenceforth reckoned as the people of God.
Matters have been brought, in this way, to the last extremity, and the Jews appear to be cut off and alienated for ever from the covenant of God. At that very time does God suddenly, and contrary to universal expectation, afford a remedy. What is more, he employs that wicked tyranny for the redemption of his people. For the governor, (or whoever was employed by Caesar for the purpose,) while he executes the commission entrusted to him, is, unknown to himself, God’s herald, to call Mary to the place which 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,” (Psa 22:10.) Nor is it of small consequence (125) to the certainty of faith to know, that Mary was drawn suddenly, and contrary to her own intention, to Bethlehem, that “out of it might come forth” (Mic 5:2) the Redeemer, as he had been formerly promised.
1.The whole world This figure of speech (126) (by which the whole is taken for a part, or a part for the whole) was in constant use among the Roman authors, and ought not to be reckoned harsh. That this registration might be more tolerable and less odious, it was extended equally, I have no doubt, 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 unwonted 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 formerly been.
There is a diversity as to 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, (xviii. 1.1.) Now, historians are agreed, 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 assent to the account given by Epiphanius, that Christ was born in the thirty-third year of Herod: that is, four years before his death.
Another circumstance not a little perplexing is, that the same Josephus speaks of this registration as having happened in the thirty-seventh year after the victory at Actium, (128) (Ant. 18:2. 1.) If this be true, Augustus lived, at the utmost, not more than seven years after this event; which makes 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 called in question, it is highly probable that, in this and many other passages of Josephus’s History, his recollection had failed him. Historians are agreed that Quirinus was Consul nineteen years, or thereby, 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 was governor for fifteen years. That was Valerius Gratus, who was succeeded by Pontius Pilate.
Another solution may be offered. It might be found impracticable to effect 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 which it may easily be inferred, that the registration was prevented, for a time, by popular tumult. The words of Luke bear this sense, that, about the time of our Lord’s birth, an edict came out to have the people registered, but that the registration could not take place till after a change of 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, by way of accustoming the Jews to the yoke, (for their obstinacy was abundantly well-known,) chose to have them registered, even under the reign of Herod. (130) Nor did Herod’s peculiar authority as king make it inconsistent that the Jews should pay to 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 know not.
(123) “Il monstre que cela ne s'est point fait par advis ou conseil humain.” —”He shows that this was not by human advice or plan.”
(124) “Data opera et consulto;” — “de propos delibere;” — “of deliberate purpose.”
(125) “Neque parum facit;” — “ce n'est pas un poinct de petite importance.”
(126) “Synecdoche.”
(127) The reader will observe that this is the rendering of the authorized English version. — Ed.
(128) “Victoriae Actiacae.” — “C'est une victoire qu'ent Auguste a la bataille sur mer contre Antoine et Cleopatra, aupres de la ville nommee Actium.” — “That is, a victory which Augustus had in the naval battle which he fought against Antony and Cleopatra, near the town called Actium.”
(129) “Elle fut lors executee, et trouva-on facon d'en venir a bout.” — “It was then executed, and a way was found of succeeding in it.”
(130) “Sub Herode;” — “combien qu'ils fussent sujets d'Herode;” — “though they were subjects of Herod.”
7. Because there was no room for them in the inn We see here not only the great poverty of Joseph, but the cruel tyranny which admitted of no excuse, but compelled Joseph to bring his wife along with him, at an inconvenient season, when she was near the time of 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, as 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 cradle (132) he was placed. Such was his condition at his birth, because he had taken upon him our flesh for this purpose, that he might, “empty himself” (Phi 2:7) on our account. When he was thrown into a stable, and placed in a manger, and a lodging refused him among men, it was that heaven might be opened to us, not as a temporary lodging, (133) but as our eternal country and inheritance, and that angels might receive us into their abode.
(131) “Il baisse la teste;” — “he bows the head.”
(132) “Comment il a este heberge.”
(133) “Non modo hospitii jure;” — “non point comme un logis pour y estre hebergez en passant.”
8. 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 is described by Luke, appears to the view of men very unsuitable. First, Christ is revealed but to a few witnesses, and that too amidst the darkness of night. Again, though God had, at his command, many honorable and distinguished witnesses, 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 must prove to be foolishness; and we must acknowledge, that “the foolishness of God” (1. o 1:25) excels all the wisdom that exists, or appears to exist, in the world. But this too was a part of the “emptying of himself,” (Phi 2:6 :) not that any part of Christ’s glory should be taken away by it, but that it should lie in concealment for a time. Again, as Paul reminds us, that the gospel is mean according to the flesh, “that our faith should stand” in the power of the Spirit, not in the “lofty (142) words of human wisdom,” or in any worldly splendor, (143) (1. o 2:4;) so this inestimable “treasure” has been deposited by God, from the beginning, “in earthen vessels,” (2. o 4:7,) that he might more fully try 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 dung (144) of cattle, to be our instructors.
(143) “En quelque lustre et apparence du monde;” — “in any luster and display of the world.”
(144) “Ex pecudum stercore;” — “sur la fiente des bestes.”
9. And, lo, the angel of the Lord came upon them He says, that the glory of the Lord (145) shone around the shepherds, by which they perceived him to be an angel. (146) For it would have been of little avail to be told by an angel what is related by Luke, if God had not testified, by some outward sign, that what they heard proceeded from Him. The angel appeared, not in an ordinary form, or without majesty, but surrounded with the brightness of heavenly glory, to affect powerfully the minds of the shepherds, that they might receive the discourse which was addressed to them, as coming from the mouth of God himself. Hence the fear, of which Luke shortly afterwards speaks, by which God usually humbles the hearts of men, (as I have formerly explained,) and disposes them to receive his word with reverence.
(145) “La clarte du Seigneur;” — “the brightness of the Lord.”
(146) “c'a este afin qu'ils cogneussent que c'estoit l'ange de Dieu qui parloit;” — “it was in order that they might know that it was the angel of the Lord that spoke.”
10. Fear not The design of this exhortation is to alleviate their fear. For, though it is profitable for the minds of men to be struck with awe, that they may learn to “give unto the Lord the glory due unto his name,” (Psa 29:2;) yet they have need, at the same time, of consolation, that they may not be altogether overwhelmed. For the majesty of God could not but swallow up the whole world, if there were not some mildness to mitigate the terror which 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 men hear this single word, that God is reconciled to them, it not only raises up those who are fallen down, 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 ground or matter of joy, that a Savior is born These words show us, first, that, until men 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 men frequently indulge in frantic and intoxicating mirth; but if there be none 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 commencement of solid joy is, to perceive the fatherly love of God toward us, which alone gives tranquillity to our minds. And this “joy,” in which, Paul tells us, “the kingdom of God” consists, is “in the Holy Spirit,” (Rom 14:17.) By calling it great joy, he shows us, not only that we ought, above all things, to rejoice in the salvation brought us by Christ, but that this blessing is so great and boundless, as fully to 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 at length 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, at the present day, 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 persons, 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” (Eph 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,” (Eph 2:17,) to “strangers” (Eph 2:12) equally with citizens. But as the peculiar covenant with the Jews lasted till the resurrection of Christ, so the angel separates them from the rest of the nations.
(147) “Ce n'est que fumee;” — “it is only smoke.”
(148) “Parquoy apprenons de prendre tellement notre contentement en Christ seul, que le sentiment de sa grace nous face surmonter toutes choses qui sont dures a la chair, et finalement en oste toute l'amertume.”— “Wherefore, let us learn to take our satisfaction, in such a manner, in Christ alone, that the feeling of his grace may make us rise above all things that are unpleasant to the flesh, and finally may take away all their bitterness.”
(149) “Au reste, il est bien vray que l'ange parle seulement du peuple esleu, assavoir des Juifs; mais pourceque maintenant la paroy qui faisoit separation est rompue, la mesme ambassade s'addresse aujourdhui a tout le genre humain.” — “Besides, it is very true that the angel speaks only of the elect people, namely, the Jews; but because now the wall of partition which made a separation is broken down, the same message is addressed, at the present day, to all the human race.”
11. This day is born to you Here, as we lately hinted, the angel expresses the cause of the joy. This day is born the Redeemer long ago promised, who was to restore the Church of God to its proper condition. The angel does not speak of it as a thing altogether unknown. He opens his embassy by referring to the Law and the Prophets; for had he been addressing heathens or irreligious persons, it would have been of no use to employ this mode of speaking: this day is born to you a Savior, who is Christ the Lord For the same reason, he mentions that he was born in the city of David, which could serve no purpose, but to recall the remembrance of those promises which were universally known among the Jews. Lastly, the angel adapted his discourse to hearers who were not altogether unacquainted with the promised redemption. With the doctrine of the Law and the Prophets he joined the Gospel, as emanating from the same source. Now, since the Greek word Greek, as Cicero assures us, has a more extensive meaning than the Latin word Servator, and as there is no Latin noun that corresponds to it, I thought it better to employ a barbarous term, than to take anything away from the power of Christ. And I have no doubt, that the author of the Vulgate, and the ancient doctors of the Church, had the same intention. (150) Christ is called Savior, (151) because he bestows a complete salvation. The pronoun to you (152) is very emphatic; for it would have given no great delight to hear that the Author of salvation was born, unless each person believed that for himself he was born. In the same manner Isaiah says, “Unto us a child is born, unto us a Son is given,” (Isa 9:6;) and Zechariah, “Behold, thy King cometh unto thee lowly,” (Zec 9:9.)
(150) He refers to his use of the Latin word Salvator , for which there is no classical authority. The apology may be deemed unnecessary; but Calvin was entitled to be more sensitive on this point than many modern scholars. The purity of his style discovers so perfect an acquaintance with the writers of the Augustan age, that it must have given him uneasiness to depart from their authorized terms. He pleads high authority for the liberty he had taken. Cicero, whose command of the resources of his native tongue will not be questioned, acknowledges that there is no Latin word which conveys the full import of the Greek wordσωτ́ηρ, and in this, as well as many other instances, calls in the aid of a richer and more expressive language than his own. — Ed.
(151) “Salvator .”
(152) “Au reste, ce n'est pas sans cause que ce mot Vous est adjouste: et il est bien a poiser. Car il ne serviroit gueres de savoir que le Sauveur est nay, sinon qu'un chacun appliquast cela a sa personne, s'asseurant que c'est pour lui qu'est nay le Fils de Dieu.” — “Besides, it is not without reason that this word You is added; and it is well to weigh it. For it would hardly be of service to know that the Savior is born, unless each applied that to his own person, being persuaded that it is for him that the Savior is born.”
12. And this shall be a sign to you (153) The angel meets the prejudice which might naturally hinder the faith of the shepherds; for what a mockery is it, that he, whom God has sent to be the King, and the only Savior, is seen lying in a manger! That the mean and despicable condition in which Christ was might not deter the shepherds from believing in Christ, the angel tells them beforehand what they would see. This method of proceeding, which might appear, to the view of men, absurd and almost ridiculous, the Lord pursues toward us every day. Sending down to us from heaven the word of the Gospel, he enjoins us to embrace Christ crucified, and holds out to us signs in earthly and fading elements, which raise us to the glory of a blessed immortality. Having promised to us spiritual righteousness, he places before our eyes a little water: by a small portion of bread and wine, he seals, (154) the eternal life of the soul. (155) But if the stable gave no offense whatever to the shepherds, so as to prevent them from going to Christ to obtain salvation, or from yielding to his authority, while he was yet a child; no sign, however mean in itself, ought to hide his glory from our view, or prevent us from offering to him lowly adoration, now that he has ascended to heaven, and sits at the right hand of the Father.
(153) “Etvous aurez ces enseignes ;” — “and you shall have these signs.”
(154) “Eternam animi vitam obsignat.”—Our rendering is close. But what is sealed? Is it meant, that the mere act of partaking the Lord's Supper places beyond a doubt the salvation of the worshipper, or even gives to it any additional certainty? In some loose sense of this sort, the phrase is often enough used even by Protestant divines. It is satisfactory to have Calvin's own authority for the meaning of this passage. “Il seelle la promesse .” —“ He seals the promise.” The meaning is, that God ratifies his word. By condescending to employ outward symbols, together with his holy word, for expressing the blessings of salvation he holds out to his people an additional testimony, and in this manner grants a strong confirmation to their faith. — Ed.
(155) It may be proper to exhibit the entire sentence referred to in the former note. “Comme nous ayant promis la justice spirituelle, il nous met devant les yeux un peu d'eau: par un petit morceau de pain et une goutte de vin, il seelle la promesse qu'il a faite de la vie eternelle de nos ames.” — “As, having promised to us spiritual righteousness, he places before our eyes a little water: by a small morsel of bread and a drop of wine, he seals the promise which he has made of the eternal life of our souls.”
13. And suddenly there was present with the angel a multitude An exhibition of divine splendor had been already made in the person of a single angel. But God determined to adorn his own Son in a still more illustrious manner, This was done to confirm our faith as truly as that of the shepherds. Among men, the testimony of “two or three witnesses ” (Mat 18:16) is sufficient to remove all doubt. But here is a heavenly host, with one consent and one voice bearing testimony to the Son of God. What then would be our obstinacy, if we refused to join with the choir of angels, in singing the praises of our salvation, which is in Christ? Hence we infer, how abominable in the sight of God must unbelief be, which disturbs this delightful harmony between heaven and earth. Again, we are convicted of more than brutal stupidity, if our faith and our zeal to praise God are not inflamed by the song which the angels, with the view of supplying us with the matter of our praise, sang in full harmony. Still farther, by this example of heavenly melody, the Lord intended to recommend to us the unity of faith, and to exhort us to join with one consent in singing his praises on earth.
14. Glory to God in the highest The angels begin with thanksgiving, or with the praises of God; for Scripture, too, everywhere reminds us, that we were redeemed from death for this purpose, that we might testify with the tongue, as well as by the actions of the life, our gratitude to God. Let us remember, then, the final cause, why God reconciled us to himself through his Only Begotten Son. It was that he might glorify his name, by revealing the riches of his grace, and of his boundless mercy. And even now to whatever extent any one is excited by his knowledge of grace to celebrate the glory of God, such is the extent of proficiency in the faith of Christ. Whenever our salvation is mentioned, we should understand that a signal has been given, (156) to excite us to thanksgiving and to the praises of God.
On earth peace The most general reading is, that the words, among men good-will, should stand as a third clause. So far as relates to the leading idea of the passage, it is of little moment which way you read it; but the other appears to be preferable. The two clauses, Glory to God in the highest, and peace on earth, do unquestionably agree with each other; but if you do not place men and God in marked opposition, the contrast will not fully appear. (157) Perhaps commentators have mistaken the meaning of the preposition ἐν, for it was an obscure meaning of the words to say, that there is peace in men; but as that word is redundant in many passages of Scripture, it need not detain us here. However, if any one prefer to throw it to the last clause, the meaning will be the same, as I shall presently show.
We must now see what the angels mean by the word peace. They certainly do not speak of an outward peace cultivated by men with each other; but they say, that the earth is at peace, when men have been reconciled to God, and enjoy an inward tranquillity in their own minds. (158) We know that we are born “children of wrath,” (Eph 2:3,) and are by nature enemies to God; and must be distressed by fearful apprehensions, so long as we feel that God is angry with us. A short and clear definition of peace may be obtained from two opposite things, — the wrath of God and the dread of death. It has thus a twofold reference; one to God, and another to men. We obtain peace with God, when he begins to be gracious to us, by taking away our guilt, and “not imputing to us our trespasses,” (2. o 5:19;) and when we, relying on his fatherly love, address him with full confidence, and boldly praise him for the salvation which he has promised to us. Now though, in another passage, the life of man on earth is declared to be a continual warfare, (159) (Job 7:1,) and the state of the fact shows that nothing is more full of trouble than our condition, so long as we remain in the world, yet the angels expressly say that there is peace on earth This is intended to inform us that, so long as we trust to the grace of Christ, no troubles that can arise will prevent us from enjoying composure and serenity of mind. Let us then remember, that faith is seated amidst the storms of temptations, amidst various dangers, amidst violent attacks, amidst contests and fears, that our faith may not fail or be shaken by any kind of opposition.
Among men good-will (160) The Vulgate has good-will in the genitive case: to men of good-will. (161) How that reading crept in, I know not: but it ought certainly to be rejected, both because it is not genuine, (162) and because it entirely corruptsthe meaning. Others read good-will in the nominative case, and still mistake its meaning. They refer good-will to men, as if it were an exhortation to embrace the grace of God. I acknowledge that the peace which the Lord offers to us takes effect only when we receive it. But as εὐδοκία is constantly used in Scripture in the sense of the Hebrew word רצון, the old translator rendered it beneplacitum , or, good-will. This passage is not correctly understood as referring to the acceptance of grace. The angels rather speak of it as the source of peace, and thus inform us that peace is a free gift, and flows from the pure mercy of God. If it is thought better to read good-will to men, or towards men, (163) it will not be inadmissible, so far as regards the meaning: for in this way it will show the cause of peace to be, that God has been pleased to bestow his undeserved favor on men, with whom he formerly was at deadly variance. If you read, the peace of good-will as meaning voluntary peace, neither will I object to that interpretation. But the simpler way is to look upon εὐφοκία as added, in order to inform us of the source from which our peace is derived. (164)
(156) “Comme si la trompette sonnoit, pour nous resveiller;” — “as if the trumpet were sounding to awake us.”
(157) “Or si on ne mettoit les hommes au second membre, l'antithese ne seroit pas parfaite.” — “But if men were not put in the second clause, the contrast would not be perfect.”
(158) “Quand les hommes estans reconciliez a Dieu, ont repos en leurs esprits, et en leurs consciences.” — “When men being reconciled to God, have rest in their minds and in their consciences.”
(159) הלא צבא לאכוש על ארף,—”is there not a warfare to man upon earth? ”
(160) “Envers les hommes son bon plaisir, ou, bonne volonte;” — “towards men his good pleasure, or, good-will.”
(161) “Hominibus bonae voluntatis.”
(162) “Adulterina.” — “Pource que ce n'est pas la vraye et naturelle.” —”Because it is not the true and natural reading.”
(163) “In hominibus;” — “Aux hommes, ou, Envers les hommes.”
(164) In the Opuscula Theologica of the elder Tittmann, the critical scholar will find this beautiful passage discussed with that happy union of learning, discrimination, and piety, which distinguishes all his writings. — Ed.
15. After that the angels departed Here is described to us the obedience of the shepherds. The Lord had made them the witnesses of his Son to the whole world. What he had spoken to them by his angels was efficacious, and was not suffered to pass away. They were not plainly and expressly commanded to come to Bethlehem; but, being sufficiently aware that such was the design of God, they hasten to see Christ. In the same manner, we know that Christ is held out to us, in order that our hearts may approach him by faith; and our delay in coming admits of no excuse. (166) But again, Luke informs us, that the shepherds resolved to set out, immediately after the angels had departed. This conveys an important lesson. Instead of allowing the word of God, as many do, to pass away with the sound, we must take care that it strike its roots deep in us, and manifest its power, as soon as the sound has died away upon our ears. It deserves our attention, also, that the shepherds exhort one another: for it is not enough that each of us is attentive to his own duty, if we do not give mutual exhortations. Their obedience is still farther commended by the statement of Luke, that they hastened, (ver. 16;) for we are required to show the readiness of faith.
Which the Lord hath revealed to us They had only heard it from the angel; but they intentionally and correctly say, that the Lord had revealed it to them; for they consider the messenger of God to possess the same authority as if the Lord himself had addressed them. For this reason, the Lord directs our attention to himself; that we may not fix our view on men, and undervalue the authority of his Word. We see also that they reckon themselves under obligation, not to neglect the treasure which the Lord had pointed out to them; for they conclude that, immediately after receiving this intelligence, they must go to Bethlehem to see it. In the same manner, every one of us, according to the measure of his faith and understanding, ought to be prepared to follow wheresoever God calls.
(166) “Si nous sommes paresseux de le faire, toutes les excuses du monde ne nous serviront de rien.” — “If we are indolent in doing so, all the apologies in the world will be of no service to us.”
16. And found Mary This was a revolting sight, and was sufficient of itself to produce an aversion to Christ. For what could be more improbable than to believe that he was the King of the whole people, who was deemed unworthy to be ranked with the lowest of the multitude? or to expect the restoration of the kingdom and salvation from him, whose poverty and want were such, that he was thrown into a stable? Yet Luke writes, that none of these things prevented the shepherds from admiring and praising God. The glory of God was so fully before their eyes, and reverence for his Word was so deeply impressed upon their minds, that the elevation of their faith easily rose above all that appeared mean or despicable in Christ. (167) And the only reason why our faith is either retarded or driven from the proper course, by some very trifling obstacles, is, that we do not look steadfastly enough on God, and are easily “tossed to and fro,” (Eph 4:14.) If this one thought were entirely to occupy our minds, that we have a certain and faithful testimony from heaven, it would be a sufficiently strong and firm support against every kind of temptations, and will sufficiently protect us against every little offense that might have been taken.
(167) In the French copy he adds: “En sorte que cela ne les empesche point de recognoistre la hautesse de sa maiste divine.” — “So that it does not hinder them from acknowledging the height of his divine majesty.”
17. They published concerning the word It is mentioned by Luke, in commendation of the faith of the shepherds, that they honestly delivered to others what they had received from the Lord; and it was advantageous to all of us that they should attest this, and should be a sort of secondary angels in confirming our faith. Luke shows also that, in publishing what they had heard, they were not without success. (168) Nor can it be doubted, that the Lord gave efficacy to what they said, that it might not be ridiculed or despised; for the low rank of the men diminished their credit, and the occurrence itself might be regarded as fabulous. But the Lord, who gave them this employment, does not allow it to be fruitless.
That the Lord should adopt such a method of proceeding as this, — should employ inconsiderable men in publishing his Word, may not be quite so agreeable to the human mind. But it tends to humble the pride of the flesh, and to try the obedience of faith; and therefore God approves of it. Still, though all are astonished, no one moves a step to come to Christ: from which we may infer, that the impression made upon them by hearing of the power of God, was unaccompanied by any devout affection of the heart. The design of publishing this report was not so much for their salvation, as to render the ignorance of the whole people inexcusable.
(168) “Ils n'ont pas perdu leurs peines;” — “they did not lose their pains.”
19. Now Mary kept Mary’s diligence in contemplating the works of God is laid before us for two reasons; first, to inform us, that this treasure was laid up in her heart, for the purpose of being published to others at the proper time; and, secondly, to afford to all the godly an example for imitation. For, if we are wise, it will be the chief employment, and the great object of our life, to consider with attention those works of God which build up our faith. Mary kept all these things This relates to her memory. Συμβάλλειν signifies to throw together, — to collect the several events which agreed in proving the glory of Christ, so that they might form one body. For Mary could not wisely estimate the collective value of all those occurrences, except by comparing them with each other.
20. Glorifying and praising God This is another circumstance which is fitted to be generally useful in confirming our faith. The shepherds knew with certainty that this was a work of God. Their zeal in glorifying and praising God is an implied reproof of our indolence, or rather of our ingratitude. If the cradle of Christ (169) had such an effect upon them, as to make them rise from the stable and the manger to heaven, how much more powerful ought the death and resurrection of Christ to be in raising us to God? For Christ did not only ascend from the earth, that he might draw all things after him; but he sits at the right hand of the Father, that, during our pilgrimage in the world, we may meditate with our whole heart on the heavenly life. When Luke says, that the testimony of the angel served as a rule to the shepherds in all that they did, (170) he points out the nature of true godliness. For our faith is properly aided by the works of God, when it directs everything to this end, that the truth of God, which was revealed in his word, may be brought out with greater clearness.
(169) “Si les petits drapeaux esquels estoit enveloppe l'infant Jesus;”— “if the little rags in which the child Jesus was wrapped.”
(170) “Ad quam omnia exigerent.” — “Une reigle, a laquelle ils ont rapporte tout ce qu'ils voyoyent;” — “a rule by which they related all that they saw.”
21. That the child might be circumcised As to circumcision in general, the reader may consult the Book of Genesis, (Gen 17:10.) At present, 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 design, (172) when he says, that Christ was
“made under the law, to redeem them that were under the law,”
(Gal 4:4.)
By undergoing circumcision, Christ acknowledged himself to be the slave (173) of the law, that he might procure our freedom. And in this way not only was the bondage (174) 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 now do 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, that he speaks first, and we follow, so that our faith answers to his promises. Above all, the order of preaching the word is held up 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.”
(172) “Finem.” — “La fin ou le but de ceste soumission de Jesus Christ;” —”the end or design of this submission of Jesus Christ.”
(173) “Servum.”—This might have been supposed to be equivalent to ministrum , servant, had not the latter clause of the sentence expressly contrasted freedom with the condition of a slave. 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 bondage, (Gal 4:3,) and a yoke of bondage, (Gal 5:1.) — Ed.
(174) See passages referred to in the preceding note, in which the term bondage is applied by an inspired writer to the ceremonial law — Ed.
22. And after that the days were fulfilled On the fortieth day after the birth, (Lev 12:2,) the rite of purification was necessary to be performed. But Mary and Joseph come to Jerusalem for another reason, to present Christ to the Lord, because he was the first-born. Let us now speak first of the purification. Luke makes it apply both to Mary and to Christ: for the pronoun αὐτῶν, of them, can have no reference whatever to Joseph. But it ought not to appear strange, that Christ, who was to be, made a curse for us on the cross,” (Gal 3:13,) should, for our benefit, take upon him our uncleanness with respect to legal guilt, though he was “without blemish and without spot,” (1. e 1:19.) It ought not, I say, to appear strange, if the fountain of purity, in order to wash away our stains, chose to be reckoned unclean. (191) It is a mistake to imagine that this law of purification was merely political, and that the woman was unclean in presence of her husband, not in presence of God. On the contrary, it placed before the eyes of the Jews both the corruption of their nature, and the remedy of divine grace.
This law is of itself abundantly sufficient to prove original sin, while it contains a striking proof of the grace of God; for there could not be a clearer demonstration of the curse pronounced on mankind than when the Lord declared, that the child comes from its mother unclean and polluted, and that the mother herself is consequently defiled by childbearing. Certainly, if man were not born a sinner, if he were not by nature a child of wrath, (Eph 2:3,) if some taint of sin did not dwell in him, he would have no need of purification. Hence it follows, that all are corrupted in Adam; for the mouth of the Lord charges all with pollution.
It is in perfect consistency with this, that the Jews are spoken of, in other passages, as “holy branches of a holy root,” (Rom 11:16 :) for this benefit did not properly belong to their own persons. They had been set apart, by the privilege of adoption, as an elect people; but the corruption, which they had by inheritance from Adam, was first in the order of time (192) We must, therefore, distinguish between the first nature, and that special kindness through a covenant, by which God delivers his own people from the curse which had been pronounced on all. And the design of legal purification was to inform the Jews, that the pollutions, which they brought with them into the world at their birth, are washed away by the grace of God.
Hence too we ought to learn, how dreadful is the contagion of sin, which defiles, in some measure, the lawful order of nature. I do own that child-bearing is not unclean, and that what would otherwise be lust changes its character, through the sacredness of the marriage relation. But still the fountain of sin is so deep and abundant, that its constant overflowings stain what would otherwise be pure.
(191) “Si celuy qui est la fontaine de toute purete, a voulu estre tenu pour immonde et souille, afin de laver toutes nos ordures.” — “If he, who is the fountain of all purity, determined to be reckoned unclean and defiled in order to wash away our pollutions.”
(192) “La corruption hereditaire procedante d'Adam precedoit un tel bien, et estoit plus ancienne.” — “The hereditary corruption proceeding from Adam preceded such a benefit, and was more ancient.”
23. As it is written in the Law This was another exercise of piety which was discharged by Joseph and Mary. The Lord commanded, that all the males should be dedicated to him, in remembrance of their deliverance; because when the angel slew all the first-born of Egypt, (Exo 12:29,) he had spared the first-born of Israel.
“On the day that I smote all the first-born in the land of Egypt, I hallowed unto me all the first-born in Israel, both man and beast: mine shall they be:
I am the Lord” (Num 3:13.)
They were afterwards permitted to redeem their first-born at a certain price. Such was the ancient ceremony: and, as the Lord is the common Redeemer of all, (193) he has a right to claim us as his own, from the least to the greatest. Nor is it without a good reason, that Luke so frequently repeats the statement, that Joseph and Mary did what was written in the law of the Lord For these words teach us, that we must not, at our own suggestion, attempt any thing in the worship of God, but must obediently follow what he requires in his Word.
(193) “Veu que le Seigneur est Redempteur de tout le monde en general;” — “since the Lord is Redeemer of all the world at large.”
24. And that they might offer a sacrifice This sacrifice belonged to the ceremony of purification; lest any one should suppose that it was offered for the sake of redeeming the first-born. When the Evangelist mentions a pair of turtle-doves, or two young pigeons, he takes for granted that his readers will understand, that Joseph and Mary were in such deep poverty, as not to have it in their power to offer a lamb. For this exception is expressly mentioned:
“If she be not able to bring a lamb, then she shall
bring two turtles, or two young pigeons,” (Lev 12:8.)
Is it objected, that the Magi had very recently supplied them with a sufficiency of gold to make the purchase? I reply: We must not imagine that they had such abundance of gold as to raise them suddenly from poverty to wealth. We do not read, that their camels were laden with gold. It is more probable that it was some small present, which they had brought solely as a mark of respect. The law did not rigorously enjoin, that the poor should spend their substance on a sacrifice, but drew a line of distinction between them and the rich, as to the kind of sacrifices, and thus relieved them from burdensome expense. There would be no impropriety in saying, that Joseph and Mary gave as much as their circumstances allowed, though they reserved a little money to defray the expenses of their journey and of their household.
25. And, lo, there was a man in Jerusalem The design of this narrative is to inform us that, though nearly the whole nation was profane and irreligious, and despised God, yet that a few worshippers of God remained, and that Christ was known to such persons from his earliest infancy. These were “the remnant” of whom Paul says, that they were preserved “according to the election of grace,” (Rom 11:5.) Within this small band lay the Church of God; though the priests and scribes, with as much pride as falsehood, claimed for themselves the title of the Church. The Evangelist mentions no more than two, who recognised Christ at Jerusalem, when he was brought into the temple. These were Simeon and Anna. We must speak first of Simeon.
As to his condition in life we are not informed: he may have been a person of humble rank and of no reputation. Luke bestows on him the commendation of being just and devout; and adds, that he had the gift of prophecy: for the Holy Spirit was upon him. Devotion and Righteousness related to the two tables of the law, and are the two parts of which an upright life consists. It was a proof of his being a devout man, that he waited for the consolation of Israel: for no true worship of God can exist without the hope of salvation, which depends on the faith of his promises, and particularly on the restoration promised through Christ. Now, since an expectation of this sort is commended in Simeon as an uncommon attainment, we may conclude, that there were few in that age, who actually cherished in their hearts the hope of redemption. All had on their lips the name of the Messiah, and of prosperity under the reign of David: but hardly any one was to be found, who patiently endured present afflictions, relying on the consolatory assurance, that the redemption of the Church was at hand. As the eminence of Simeon’s piety was manifested by its supporting his mind in the hope of the promised salvation, so those who wish to prove themselves the children of God, will breathe out unceasing prayers for the promised redemption. For we, “have need of patience” (Heb 10:36) till the last coming of Christ.
And the Holy Spirit was upon him The Evangelist does not speak of “the Spirit of adoptions” (Rom 8:15,) which is common to all the children of God, though not in an equal degree, but of the peculiar gift of prophecy. This appears more clearly from the next verse and the following one, in which it is said, that he received a revelation (194) from the Holy Spirit, and that, by the guidance of the same Spirit, he came into the temple Though Simeon had no distinction of public office, he was adorned with eminent gifts, — with piety, with a blameless life, with faith and prophecy. Nor can it be doubted, that this divine intimation, which he received in his individual and private capacity, was intended generally for the confirmation of all the godly. Jesus is called the Lord’s Christ, because he was anointed (195) by the Father, and, at the same time that he received the Spirit, received also the title, of King and Priest. Simeon is said to have come into the temple by the Spirit; that is, by a secret movement and undoubted revelation, that he might meet Christ. (196)
(194) “Responsum;” — “revelation.”
(195) It is scarcely necessary to remind the reader, that the simple meaning of the Hebrew word Messiah, and of the Greek word Christ, is Anointed; and that the Lord's Christ means the Lord's Anointed, —a designation which, as has been already remarked, ( p. 92, note 2,) was familiarly applied to David and his successors on the throne for many generations, (2. a 19:21; Lam 4:20,) but was afterwards restricted to “David’s son,” and “David’s Lord,” (Mat 22:45,) whom Daniel emphatically calls the Messiah, the Anointed, (Dan 9:25.) — Ed.
(196) “C'est a dire, par un mouvement secret et certaine revelation du Sainct Esprit, afin de s'y rencontrer a l'heure que Christ y estoit.” — “That is to say, by a secret movement and certain revelation of the Spirit, in order that he might arrive at the hour when Christ was there.”
29. Thou now sendest thy servant away From this song it is sufficiently evident, that Simeon looked at the Son of God with different eyes from the eyes of flesh. For the outward beholding of Christ could have produced no feeling but contempt, or, at least, would never have imparted such satisfaction to the mind of the holy man, as to make him joyful and desirous to die, from having reached the summit of his wishes. The Spirit of God enlightened his eyes by faith, to perceive, under a mean and poor dress, the glory of the Son of God. He says, that he would be sent away in peace; which means, that he would die with composure of mind, having obtained all that he desired.
But here a question arises. If he chose rather to depart from life, was it amidst distress of mind and murmuring, as is usually the case with those who die unwillingly, that Simeon was hurried away? I answer: we must attend to the circumstance which is added, according to thy word God had promised that Simeon would behold his Son. He had good reason for continuing in a state of suspense, and must have lived in some anxiety, till he obtained his expectation. This ought to be carefully observed; for there are many who falsely and improperly plead the example of Simeon, and boast that they would willingly die, if this or the other thing were previously granted to them; while they allow themselves to entertain rash wishes at their own pleasure, or to form vain expectations without the authority of the Word of God. If Simeon had said exactly, “Now I shall die with a composed and easy mind, because I have seen the Son of God,” this expression would have indicated the weakness of his faith; but, as he had the word, he might have refused to die until the coming of Christ.
30. For my eyes have seen This mode of expression is very common in Scripture; but Simeon appears to denote expressly the bodily appearance of Christ, as if he had said, that he now has the Son of God present in the flesh, on whom the eyes of his mind had been previously fixed. By saving (197) I understand the matter of salvation: for in Christ are hid all the parts of salvation and of a happy life. Now if the sight of Christ, while he was yet a child, had so powerful an effect on Simeon, that he approached death with cheerfulness and composure; how much more abundant materials of lasting peace are now furnished to us, who have the opportunity of beholding our salvation altogether completed in Christ? True, Christ no longer dwells on earth, nor do we carry him in our arms: but his divine majesty shines openly and brightly in the gospel, and there do “we all,” as Paul says, “behold as in a glass the glory of the Lord,” — not as formerly amidst the weakness of flesh, but in the glorious power of the Spirit, which he displayed in his miracles, in the sacrifice of his death, and in his resurrection. In a word, his absence from us in body is of such a nature, that we are permitted to behold him sitting at the right hand of the Father. If such a sight does not bring peace to our minds, and make us go cheerfully to death, we are highly ungrateful to God, and hold the honor, which he has bestowed upon us, in little estimation.
(197) “La ou nous avons rendu Ton salut, qui voudroit suivre le mot Grec de pres, il faudroit dire, Ton Salutaire .” —“ Where we have translated Thy Salvation, were we to follow closely the Greek word, we must say, Thy Saving.” —It is evident that Calvin viewedσωτήριον, not with most of our lexicographers, as a noun of the same import withσωτηρία, salvation, but as the neuter of the adjectiveσωτήριος, which occurs in a memorable phrase, ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος, (Titus 2:11,) rendered in the English version, the grace of God that bringeth salvation. — Ed.
31. Which thou hast prepared By these words Simeon intimates, that Christ had been divinely appointed, that all nations might enjoy his grace; and that he would shortly afterwards be placed in an elevated situation, and would draw upon him the eyes of all. Under this term he includes all the predictions which relate: to the spread of Christ’s kingdom. But if Simeon, when holding a little child in his arms, could stretch his mind to the utmost boundaries of the world, and acknowledge the power of Christ to be everywhere present, how much more magnificent ought our conceptions regarding him to be now that he has been set up as a, “standard to the people,” (Isa 49:22,) and has revealed himself to the whole world.
32. A light for the revelation of the Gentiles Simeon now points out the purpose for which Christ was to be exhibited by the Father before all nations. It was that he might enlighten the Gentiles, who had been formerly in darkness, and might be the glory of his people Israel There is propriety in the distinction here made between the people Israel and the Gentiles: for by the right of adoption the children of Abraham “were nigh” (Eph 2:17) to God, while the Gentiles, with whom God had made no “covenants of promise,” were “strangers” to the Church, (Eph 2:12.) For this reason, Israel is called, in other passages, not only the son of God, but hisfirst-born, (Jer 31:9;) and Paul informs us, that “Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers” (Rom 15:8.) The preference given to Israel above the Gentiles is, that all without distinction may obtain salvation in Christ.
A light for revelation (198) means for enlightening the Gentiles Hence we infer, that men are by nature destitute of light, till Christ, “the Sun of Righteousness,” (Mal 4:2,) shine upon them. With regard to Israel, though God had bestowed upon him distinguished honor, yet all his glory rests on this single article, that a Redeemer had been promised to him.
(198) “Lumen ad revelationem.” — “La ou nous avons traduit, Pour l'esclaircissement, le mot Grec signifie quelque fois Revelation: mais Simeon vent dire ici, Pour esclairer ou illuminer les Gentils.” — “Where we have translated, For the enlightening, the Greek word (ἀποχάλυψις) sometimes signifies Revelation: but Simeon means here, To enlighten or illuminate the Gentiles.”
33. And his father and mother were wondering Luke does not say, that they were astonished at it as a new thing, but that they contemplated with reverence, and embraced with becoming admiration, this prediction of the Spirit uttered by the lips of Simeon, so that they continued to make progress in the knowledge of Christ. We learn from this example that, when we have once come to possess a right faith, we ought to collect, on every hand, whatever may aid in giving to it additional strength. That man has made great proficiency in the word of God, who does not fail to admire whatever he reads or hears every day, that contributes to his unceasing progress in faith.
34. And Simeon blessed them If you confine this to Joseph and Mary, there will be no difficulty. But, as Luke appears to include Christ at the same time, it might be asked, What right had Simeon to take upon him the office of blessing Christ? “Without all contradiction,” says Paul, “the less is blessed of the greater,” (Heb 7:7.) Besides, it has the appearance of absurdity, that any mortal man should offer prayers in behalf of the Son of God. I answer: The Apostle does not speak there of every kind of blessing, but only of the priestly blessing: for, in other respects, it is highly proper in men to pray for each other. Now, it is more probable that Simeon blessed them, as a private man and as one of the people, than that he did so in a public character: for, as we have already said, we nowhere read that he was a priest. But there would be no absurdity in saying, that he prayed for the prosperity and advancement of Christ’s kingdom: for in the book of Psalms the Spirit prescribes such a εὐλογία , —a blessing of this nature to all the godly.
“Blessed is he that cometh in the name of the Lord;
we have blessed you in the name of the Lords”
(Psa 118:26.)
Lo, this has been set This discourse was, no doubt, directly addressed by Simeon to Mary; but it has a general reference to all the godly. The holy virgin needed this admonition, that she might not (as usually happens) be lifted up by prosperous beginnings, so as to be less prepared for enduring afflictive events. But she needed it on another account, that she might not expect Christ to be received by the people with universal applause, but that her mind, on the contrary, might be fortified by unshaken courage against all hostile attacks. It was the design, at the same time, of the Spirit of God, to lay down a general instruction for all the godly. When they see the world opposing Christ with wicked obstinacy, they must be prepared to meet that opposition, and to contend against it undismayed. The unbelief of the world is—we know it—a great and serious hinderance; but it must be conquered, if we wish to believe in Christ. There never was a state of human society so happily constituted, that the greater part followed Christ. Those who will enlist in the cause of Christ must learn this as one of their earliest lessons, and must “put on” this “armor,” (Eph 6:11,) that they may be steadfast in believing on him.
It was by far the heaviest temptation, that Christ was not acknowledged by his own countrymen, and was even ignominiously rejected by that nation, which boasted that it was the Church of God; and, particularly, that the priests and scribes, who held in their hands the government of the Church, were his most determined enemies. For who would have thought, that he was the King of those, who not only rejected him, but treated him with such contempt and outrage?
We see, then, that a good purpose was served by Simeon’s prediction, that Christ was set for the ruin of many in Israel The meaning is, that he was divinely appointed to cast down and destroy many. But it must be observed, that the ruin of unbelievers results from their striking against him. This is immediately afterwards expressed, when Simeon says that Christ is a sign, which is spoken against Because unbelievers are rebels against Christ, they clash themselves against him, and hence comes their ruin This metaphor is taken from a mark shot at by archers, (200) as if Simeon had said, Hence we perceive the malice of men, and even the depravity of the whole human race, that all, as if they had made a conspiracy, rise in murmurs and rebellion against the Son of God. The world would not display such harmony in opposing the Gospel, if there were not a natural enmity between the Son of God and those men. The ambition or fury of the enemies of the Gospel carries them in various directions, faction splits them into various sects, and a wide variety of superstitions distinguishes idolaters from each other. But while they thus differ among themselves, they all agree in this, to oppose the Son of God. It has been justly observed, that the opposition everywhere made to Christ is too plain an evidence of human depravity. That the world should thus rise against its Creator is a monstrous sight. But Scripture predicted that this would happen, and the reason is very apparent, that men who have once been alienated from God by sin, always fly from him. Instances of this kind, therefore, ought not to take us by surprise; but, on the contrary, our faith, provided with this armor, ought to be prepared to fight with the contradiction of the world.
As God has now gathered an Israel to himself from the whole world, and there is no longer a distinction between the Jew and the Greek, the same thing must now happen as, we learn, happened before. Isaiah had said of his own age,
“ The Lord will be for a stone of stumbling, and for a rock of offense, to both the houses of Israel,” (Isa 8:14.)
From that time, the Jews hardly ever ceased to dash themselves against God, but the rudest shock was against Christ. The same madness is now imitated by those who call themselves Christians; and even those, who lay haughty claims to the first rank in the Church, frequently employ all the power which they possess in oppressing Christ. But let us remember, all that they gain is, to be at length crushed and “ broken in pieces,” (Isa 8:9.)
Under the word ruin the Spirit denounces the punishment of unbelievers, and thus warns us to keep at the greatest possible distance from them; lest, by associating with them, we become involved in the same destruction. And Christ is not the less worthy of esteem, because, when he appears, many are ruined: for the “savor” of the Gospel is not less “sweet” and delightful to God, (2. o 2:15,) though it is destructive to the ungodly world. Does any one inquire, how Christ occasions the ruin of unbelievers, who without him were already lost? The reply is easy. Those who voluntarily deprive themselves of the salvation which God has offered to them, perish twice. Ruin implies the double punishment which awaits all unbelievers, after that they have knowingly and wilfully opposed the Son of God.
And for the resurrection This consolation is presented as a contrast with the former clause, to make it less painful to our feelings: for, if nothing else were added, it would be melancholy to hear, that Christ is “ a stone of stumbling,” which will break and crush, by its hardness, a great part of men. Scripture therefore reminds us of his office, which is entirely different: for the salvation of men, which is founded on it, is secure; as Isaiah also says, “ Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread; and he shall be for a sanctuary,” or fortress of defense, (Isa 8:13.) And Peter speaks more clearly:
“ To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God and precious, ye also, as lively stones, are built up a spiritual house. Wherefore also it is contained in Scripture, Behold, I lay in Zion the head-stone of the corner, elect, precious, and he that believeth in him shall not be confounded. Unto you, therefore, which believe, he is precious: but unto them who are disobedient, the stone which the builders disallowed, the same is made the head of the corner,” (1. e 2:4; Isa 28:16.)
That we may not be terrified by the designation bestowed on Christ, “a stone of stumbling,” let it be instantly recollected, on the other hand, that he is likewise called the “corner-stone,” on which rests the salvation of all the godly. (201)
Let it be also taken into account, that the former is accidental, while the latter is properly and strictly his office. Besides, it deserves our notice, that Christ is not only called the support, but the resurrection of the godly: for the condition of men is not one in which it is safe for them to remain. They must rise from death, before they begin to live.
(200) “Ceste facon de parler contient une metaphore prise des arbalestiers, ou autres qui visent au blanc.” — “This way of speaking contains a metaphor, taken from archers, or others who aim at a mark.”
(201) “La maitresse Pierre du coin, sur laquelle est fonde le salut de tous les enfans de Dieu.” — “The head-stone of the corner, on which is founded the salvation of all the children of God.”
35. But also a sword shall pierce thy own soul This warning must have contributed greatly to fortify the mind of the holy virgin, and to prevent her from being overwhelmed with grief, when she came to those distressing struggles, which she had to undergo. Though her faith was agitated and tormented by various temptations, yet her sorest battle was with the cross: for Christ might appear to be utterly destroyed. She was not overwhelmed with grief; but it would have required a heart of stone not to be deeply wounded: for the patience of the saints differs widely from stupidity.
That the thoughts of many hearts may be revealed There are some who connect this clause with a part of the former verse, that Christ is set for the ruin and for the resurrection of many in Israel; and who include in a parenthesis what we have just now explained about the sword: but it is better, I think, to refer it to the whole passage. The particle that, ὅπως ἄν, in this passage, does not strictly denote a cause, but merely a consequence. When the light of the Gospel arises, and persecutions immediately spring up, there is, at the same time, a disclosure of affections of the heart, which had been hitherto concealed: for the lurking-places of human dissimulation are so deep, that they easily remain hidden till Christ comes. (202) But Christ, by his light, discloses every artifice, and unmasks hypocrisy; and to him is properly ascribed the office of laying open the secrets of the heart. But when the cross is added to doctrine it tries the hearts more to the quick. For those who have embraced Christ by outward profession, often shrink from bearing the cross, and, when they see the Church exposed to numerous calamities, easily desert their post.
(202) “Extra Christum;” — “jusqu'a ce que Jesus Christ viene.”
36. And there was Anna, a prophetess Luke mentions not more than two persons who received Christ; and this is intended to teach us, that whatever belongs to God, however small it may be, ought to be preferred by us to the whole world. The scribes and priests, no doubt, were then surrounded by great splendor; but, as the Spirit of God, whose presence was not at all enjoyed by those rulers, (203) dwelt in Simeon and Anna, those two persons are entitled to greater reverence than an immense multitude of those whose pride is swelled by nothing but empty titles. For this reason, the historian mentions Anna’s age, gives her the designation of prophetess, and, thirdly, bears a remarkable testimony to her piety, and to the holiness and chastity of her life. These are the qualities that justly give to men weight and estimation. And certainly none are led astray by the dazzling and empty magnificence of outward show, but those who are drawn, by the vanity of their own minds, to take pleasure in being deceived.
She had lived with her husband seven years from her virginity This is intended to inform us, that she was a widow in the very prime of life. She had married young, and shortly afterwards lost her husband; and the circumstance of her not entering into a second marriage while she was in the rigor of her bodily frame, (204) is mentioned with the view of heightening the commendation of her chastity. What follows, that she was a widow of about eighty-four years, may be explained in two ways. Either that time had passed in her unmarried state, (205) or it was the whole period of her life. If you reckon the eighty-four years as the time of her widowhood, it will follow that she was more than a hundred years old: but I leave that matter doubtful. The Spirit of prophecy still shone in a very few, who served as tokens to attest the doctrine of the Law and the Jewish religion, till the coming of Christ. In a state of society so dissolute, the elect of God needed such aids to prevent them from being carried away.
(203) The word rulers ( principes ) appears to be here used sarcastically; for his own translation is,” duquel estoyent du tout destituez les autres, combien que ce fussent les gouverneurs;” — “of which the others were entirely destitute, though they were rulers.”
(204) “Quum adhuc vegeto esset corpore.”
(205) “Il y avoit tant de temps que son mari estoit mort;” — “it was so long since her husband died.”
37. She departed not from the temple This is a hyperbolical expression; but the meaning is plain, that Anna was almost constantly in the temple. Luke adds, that she worshipped God with fastings and prayers day and night Hence we infer, that she did not visit the temple for the mere purpose of performing the outward service, but that she added to it the other exercises of piety. It deserves our attention, that the same rule is not enjoined on all, and that all ought not to be led indiscriminately to copy those performances, which are here commended in a widow. Each person ought to make a judicious inquiry, what belongs to his own calling. Silly ambition has filled the world with apes, from superstitious persons seizing, with more “zeal” than “knowledges” (Rom 10:2,) every thing that they hear praised in the saints: as if the distinction of rank did not render a selection of employments necessary, that each person may answer to his own calling. What is here related of Anna, Paul applies in a particular manner to widows, (1. i 5:5;) so that married people act a foolish part, if they regulate their life by an unsuitable model.
But there still remains another doubt. Luke appears to make fastings a part of divine worship But we must observe, that of the acts which relate to worship, some are simply required, and, as we are accustomed to say, are in themselves necessary; while others are accessory, and have no other design than to aid the former class. Prayers belong strictly to the worship of God. Fasting is a subordinate aid, which is pleasing to God no farther than as it aids the earnestness and fervency of prayer. We must hold by this rule, that the duties of men are to be judged according as they are directed to a proper and lawful end. We must hold, also, by this distinction, that prayers are a direct worship of God; while fastings are a part of worship only on account of their consequences. Nor is there any reason to doubt, that the holy woman employed fastings as an excitement to bewail those calamities of the Church which then existed.
38. Made acknowledgment also to God (206) The holy melody, which proceeded from the lips of Simeon and Anna, is praised by Luke, in order that believers may exhort each other to sing with one mouth the praises of God, and may give mutual replies. When he says, that Anna spake of him to all who looked for redemption in Jerusalem, he again points out the small number of the godly. For the substance of faith lay in this expectation; and it is evident, that there were few who actually cherished it in their minds.
(206) “Louoit aussi le Seigneur;” — “praised also the Lord.”
39. They returned to Galilee The departure to Egypt, I readily acknowledge, came between those events; and the fact mentioned by Luke, that they dwelt in their own city Nazareth, is later, in point of time, than the flight into Egypt, which Matthew relates, (Mat 2:14.) But if there was no impropriety in one Evangelist leaving out what is related by another, there was nothing to prevent Luke from overleaping the period which he did not intend to mention, and passing at once to the following history. I am very far from agreeing with those who imagine that Joseph and Mary, after having finished the sacrifice of purification, returned to Bethlehem, to live there. Those persons are foolish enough to believe, that Joseph had a settled abode in a place where he was so little known, that he was unable to find a temporary lodging. Nor is it without a good reason that Luke says, with respect both to Joseph and Mary, that Nazareth was their own city We infer from it, that he never was an inhabitant of Bethlehem, though it was the place of his extraction. (207) As to the order of time, I shall presently give a more full explanation.
(207) “Combien que ce fust le pays de ses ancestres;” — “though it was the country of his ancestors.”
40. And the child grew From the infancy of Christ Matthew passes immediately to his manifestation. (230) Luke relates here a single fact, which well deserved to be recorded. In the midst of his boyhood, Christ gave a specimen of his future office, or at least indicated, by a single attempt, what he would afterwards be. The child grew, and was invigorated in spirit These words show, that the endowments of his mind grew with his age. (231) Hence we infer, that this progress, or advancement, relates to his human nature: for the Divine nature could receive no increase.
But a question arises. From the time that he was conceived in his mother’s womb, did he not abound in all fullness of spiritual gifts? for it appears absurd to say, that the Son of God wanted any thing that was necessary to perfection. The reply is easy. If it takes nothing from his glory, that he was altogether, “emptied,” ( ἑαυτὸν ἐκένωσε , Phi 2:6,) neither does it degrade him, that he chose not only to grow in body, but to make progress in mind. And certainly when the Apostle declares, that, “in all things he was made like unto his brethren,”(Heb 2:17,) and “was in all points tempted like as we are, sin excepted,” (Heb 4:15,) he no doubt includes, that his soul was subject to ignorance. There is only this difference between us and him, that the weaknesses which press upon us, by a necessity which we cannot avoid, were undertaken by him voluntarily, and of his own accord. Christ received, in his human nature, according to his age and capacity, an increase of the free gifts of the Spirit, (232) that “out of his fullness” (Joh 1:16) he may pour them out upon us; for we draw grace out of his grace.
Some excessively timid persons restrict what is here said to outward appearance, and make the meaning to be, that Christ appeared to make progress, though, in point of fact, no addition was made to his knowledge. But the words have a quite different meaning, and this mistaken opinion is still more fully refuted by what Luke shortly afterwards adds, that he grew in age and wisdom with God and man, (Luk 2:52.) We are not at liberty to suppose, that knowledge lay concealed in Christ, and made its appearance in him in progress of time. There is no doubt whatever, that it was the design of God to express in plain terms, how truly and completely Christ, in taking upon him our flesh, did all that was necessary to effect his brotherly union with men. (233)
And yet we do not in this way suppose a double Christ: (234) for, though God and man are united in one person, it does not follow, that the human nature received what was peculiar to the Divine nature: but, so far as was necessary for our salvation, the Son of God kept his divine power concealed. What Irenaeus says, that his Divine nature was quiescent when he suffered, (235) I understand to refer, not only to bodily death, but to that amazing distress and agony of soul, which drew from him the complaint, “My God, my God, why hast thou forsaken me?” (Mat 27:46.) In a word, if we do not choose to deny, that Christ was made a real man, we ought not to be ashamed to acknowledge, that he voluntarily took upon him everything that is inseparable from human nature.
It is a foolish objection, that ignorance does not apply to Christ, because it is the punishment of sin: for the same thing might be said of death. Scripture declares, on the contrary, that he performed the office of Mediator: for all the punishment which we deserved was transferred from us to him. (236) Besides, it is a foolish mistake to say, that ignorance is the punishment of sin. For we must not suppose that Adam, while he remained in innocence, knew all things. Angels also are, to some extent, ignorant, and yet they do not endure the punishment of sin.
A more refined argument is employed by some, that there was no ignorance in Christ, because ignorance is sin. But those persons assume a principle which is altogether false and groundless: otherwise, the angels must either be equal to God, or they must be sinful. (237) There is no doubt a sinful blindness of the human mind, which is justly reckoned a part of original sin: but here we ascribe to Christ no other ignorance than what may fall upon a man who is pure from every taint of sin.
He was invigorated in spirit, and was full of wisdom Luke thus declares, that whatever wisdom exists among men, and receives daily accessions, flows from that single fountain, from the Spirit of God. The following phrase is more general, and the grace of God was upon him: for it includes all the excellence of every description that shone brightly in Christ.
(230) “Au temps de sa manifestation;” — “to the time of his manifestation.”
(231) “Avec l'aage les dons et graces d'Esprit croissoyent aussi et aug-mentoyent en luy.” — “With age, the gifts and graces of the Spirit grew also and increased in him.”.
(232) “En dons et graces de l'Esprit;” — “in gifts and graces of the Spirit.”
(233) “Avoit vrayement et entierement prins tout ce qui estoit possible et propre pour accomplir de tous points la conjonction fraternelle de luy avec les hommes.” — “Had truly and entirely taken all that was possible and fitted to complete, at all points, the brotherly union between him and men.”
(234) “Deux Christs, ou un double Christ;” — “two Christs, or a double Christ.”
(235) “Qu'il a souffert, sa Divinite ne demonstrant point sa vertu.” — “That he suffered, his Divinity not demonstrating power.”
(236) “Pource qu'il a prins sur soy toutes les peines que nous avions meritees, afind nous en discharger.” — “Because he took upon himself all the punishment which we had deserved, in order to discharge us from it."
(237) “Autrement il faudra que les Anges soyent pareils a Dieu, et qu'ils sachent tout: ou selon le dire de ces gensci, ils seront vicieux.” — “Otherwise, the Angels must be equal to God, and know everything: or, according to the statement of these people, they must be sinful.”
41. And his parents went every year to Jerusalem It is mentioned in commendation of the piety of Mary and Joseph, that they gave diligent attendance to the outward worship of God. It was not of their own accord, but by a divine command, that they undertook this annual journey. The law enjoins the, males “only to, appear before the Lord,” (Exo 23:17.) This arrangement does not entirely exclude females, but spares them by an exercise of kindness. This mark distinguishes the true religion from vain and wicked superstitions. The former confines itself within the limits of obedience to God, and of compliance with the enactments of his law. The latter wander, at their own pleasure, beyond the limits of God’s word, without any fixed rule. The worship of the temple was, no doubt, infected with many corruptions, the priesthood was sold for money, and doctrine was involved in many errors. Yet, as legal ceremonies were still in force, and the outward rite of sacrifice was observed as it is laid down in the law, believers were bound to perform such exercises in testimony of their faith. The name father is here given to Joseph, not with strict accuracy, but according to the opinion generally entertained respecting him.
44. And thinking that he was in the company Many passages of Scripture show plainly, that those who came from a distance, at the festivals, to worship in the temple, were accustomed to travel in companies. There is no reason, therefore, to wonder that, on the first day, Joseph and Mary were less anxious about the child; and their subsequent conduct shows that this was not owing to indolence or carelessness.
46. Sitting in the midst of the doctors Rays of divine brightness must have evidently shone in this child: otherwise those haughty men would not have permitted him to sit along with them. Though it is probable that he occupied a lower seat, and not the rank of the doctors, yet such disdainful men would not have condescended to give him an audience in a public assembly, if some divine power had not constrained them. This was a sort of prelude to his public calling, the full time of which had not yet arrived. In this way, however, he intended to give nothing more than a taste, which would immediately have faded from the recollection of men, had not Mary kept it for us laid up in her heart, (Luk 2:19,) to bring it out afterwards, along with other treasures, for the use of all the godly.
47. And all who heard him Two things here claim our attention. All who heard him were astonished: for they reckoned it a miracle, that a child should frame his questions with such correctness and propriety. Again, they heard Christ, and thus acted the part rather of scholars than of teachers. He had not yet been called by the Father, to avow himself a public teacher of the Church, and therefore satisfied himself with putting modest questions to the doctors. Yet there is no room to doubt that, in this first attempt, he already began to tax their perverse way of teaching: for what Luke afterwards says about answers, I consider as denoting, agreeably to the Hebrew idiom, any kind of discourse.
48. And his mother said to him Those who think that the holy virgin spake in this manner, for the purpose of showing her authority, are, in my opinion, mistaken. It is even possible, that it was not till they were apart, and the witnesses had withdrawn, that she began to expostulate with her son, after they had left the assembly. However that may be, this complaint was not the result of ambition, but was the expression of grief, which had lasted three days. (238) Yet the manner of her complaint, as if she had received an injury, shows how ready we are by nature to defend our own rights, even without paying regard to God. The holy virgin would a thousand times (239) rather have died, than deliberately preferred herself to God: but, in the indulgence of a mother’s grief, she falls into it through inadvertency. And undoubtedly this example warns us, how jealous we ought to be of all the affections of the flesh, and what care we ought to exercise, lest, by being too tenacious of our rights, and following our own desires, we defraud God of his honor.
(238) “Mais l'ennuy et la fascherie qu'elle avoit eue trois jours durant l'a fait ainsi parler.” — “But the uneasiness and distress, which she had had for three days, made her speak in this manner.”
(239) “Centies;” — “mille fois.”
49. Did ye not know? Our Lord justly blames his mother, though he does it in a gentle and indirect manner. The amount of what he says is, that the duty which he owes to God his Father, ought to be immeasurably preferred to all human duties; and that, consequently, earthly parents do wrong in taking it amiss, that they have been neglected in comparison of God. And hence we may infer the general doctrine, that whatever we owe to men must yield to the first table of the law, that God’s authority over us may remain untouched. (240) Thus we ought to obey kings, and parents, and masters, (241) but only in subjection to God: that is, we must not, for the sake of men, lessen or take away any thing from God. And, indeed, a regard to the superior claims of God does not imply a violation of the duties which we owe to men.
In those things which belong to my Father This expression intimates, that there is something about him greater than man. It points out also the chief design of his being sent into the world, which was, that he might discharge the office enjoined upon him by his heavenly Father. But is it not astonishing, that Joseph and Mary did not understand this answer, who had been instructed by many proofs, that Jesus is the Son of God? I reply: Though they were not wholly unacquainted with Christ’s heavenly origin, yet they did not comprehend, in every respect, how he was intent on executing his heavenly Father’s commands: for his calling had not yet been expressly revealed to them. Mary kept in her heart those things which she did not fully understand. Let us learn from this, to receive with reverence, and to lay up in our minds, (like the seed, which is allowed to remain for some time under grounds) those mysteries of God which exceed our capacity.
(240) “Que tout ce qui est deu aux hommes, est au dessous de la premiere Table de la Loy, et doit tenir le second lieu, afin que toujours Dieu ait sa puissance et son authorite entiere.” — “That all that is due to men is below the first Table of the Law, and ought to hold the second plane, in order that God may always have his power and his authority entire.”
(241) “Dominis;” — “maistres et seigneurs;” — “masters and lords.”
51. And he was subject to them It was for our salvation that Christ took upon him this low estate, — that the Lord and head of angels voluntarily became subject to mortal creatures. Such was the purpose of God, that Christ should remain, for some time, under a shadow, beating the name of Joseph. Though this subjection, on the part of Christ, arose from no necessity which he could not have avoided, yet, as he had taken upon him human nature on the condition of being subject to parents, and had assumed the character both of a man and of a servant, — with respect to the office of Redeemer, this was his lawful condition. The more cheerfully, on this account, ought every one to bear the yoke which the Lord has been pleased to lay upon him. (242)
(242) “D’autant plus faut-il que chacun de nous s’assujettisse de bon coeur, st ploye le col sous le joug auquel il plaira a Dieu de nous soumettre.” — “So much the more must every one of us submit heartily, and bend the neck under the yoke, to which it shall please God to subject us.”
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 to her confinement. And first he sets aside the idea of human contrivance, (123) by saying, that Joseph and Mary had left home, and came to that place to make the return according to their family and tribe. If intentionally and on purpose (124) they had changed their residence that Mary might bring forth her child in Bethlehem, we would have looked only at the human beings concerned. But as they have no other design than 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 must be born. This may appear to be accidental, as everything else, which does not proceed from a direct human intention, is ascribed by irreligious men to Fortune. But we must not attend merely to the events themselves. We must remember also the prediction which was uttered by the prophet many centuries before. A comparison will clearly show it to have been 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 the very point of time.
Thus we see that the holy servants of God, even though they wander from their design, unconscious where they are going, still keep the right path, because God directs their steps. Nor is the Providence of God less wonderful in employing the mandate of a tyrant to draw Mary from home, that the prophecy may be fulfilled. God had marked out by his prophet — as we shall afterwards see — the place where he determined that his Son should be born. If Mary had not been constrained to do otherwise, she would have chosen to bring forth her child at home. Augustus orders a registration to take place in Judea, and each person to give his name, that they may afterwards pay an annual tax, which they were formerly accustomed to pay to God. Thus an ungodly man takes forcible possession of that which God was accustomed to demand from his people. It was, in effect, reducing the Jews to entire subjection, and forbidding them to be thenceforth reckoned as the people of God.
Matters have been brought, in this way, to the last extremity, and the Jews appear to be cut off and alienated for ever from the covenant of God. At that very time does God suddenly, and contrary to universal expectation, afford a remedy. What is more, he employs that wicked tyranny for the redemption of his people. For the governor, (or whoever was employed by Caesar for the purpose,) while he executes the commission entrusted to him, is, unknown to himself, God’s herald, to call Mary to the place which 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,” (Psa 22:10.) Nor is it of small consequence (125) to the certainty of faith to know, that Mary was drawn suddenly, and contrary to her own intention, to Bethlehem, that “out of it might come forth” (Mic 5:2) the Redeemer, as he had been formerly promised.
1.The whole world This figure of speech (126) (by which the whole is taken for a part, or a part for the whole) was in constant use among the Roman authors, and ought not to be reckoned harsh. That this registration might be more tolerable and less odious, it was extended equally, I have no doubt, 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 unwonted 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 formerly been.
There is a diversity as to 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, (xviii. 1.1.) Now, historians are agreed, 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 assent to the account given by Epiphanius, that Christ was born in the thirty-third year of Herod: that is, four years before his death.
Another circumstance not a little perplexing is, that the same Josephus speaks of this registration as having happened in the thirty-seventh year after the victory at Actium, (128) (Ant. 18:2. 1.) If this be true, Augustus lived, at the utmost, not more than seven years after this event; which makes 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 called in question, it is highly probable that, in this and many other passages of Josephus’s History, his recollection had failed him. Historians are agreed that Quirinus was Consul nineteen years, or thereby, 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 was governor for fifteen years. That was Valerius Gratus, who was succeeded by Pontius Pilate.
Another solution may be offered. It might be found impracticable to effect 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 which it may easily be inferred, that the registration was prevented, for a time, by popular tumult. The words of Luke bear this sense, that, about the time of our Lord’s birth, an edict came out to have the people registered, but that the registration could not take place till after a change of 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, by way of accustoming the Jews to the yoke, (for their obstinacy was abundantly well-known,) chose to have them registered, even under the reign of Herod. (130) Nor did Herod’s peculiar authority as king make it inconsistent that the Jews should pay to 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 know not.
(123) “Il monstre que cela ne s'est point fait par advis ou conseil humain.” —”He shows that this was not by human advice or plan.”
(124) “Data opera et consulto;” — “de propos delibere;” — “of deliberate purpose.”
(125) “Neque parum facit;” — “ce n'est pas un poinct de petite importance.”
(126) “Synecdoche.”
(127) The reader will observe that this is the rendering of the authorized English version. — Ed.
(128) “Victoriae Actiacae.” — “C'est une victoire qu'ent Auguste a la bataille sur mer contre Antoine et Cleopatra, aupres de la ville nommee Actium.” — “That is, a victory which Augustus had in the naval battle which he fought against Antony and Cleopatra, near the town called Actium.”
(129) “Elle fut lors executee, et trouva-on facon d'en venir a bout.” — “It was then executed, and a way was found of succeeding in it.”
(130) “Sub Herode;” — “combien qu'ils fussent sujets d'Herode;” — “though they were subjects of Herod.”
7. Because there was no room for them in the inn We see here not only the great poverty of Joseph, but the cruel tyranny which admitted of no excuse, but compelled Joseph to bring his wife along with him, at an inconvenient season, when she was near the time of 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, as 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 cradle (132) he was placed. Such was his condition at his birth, because he had taken upon him our flesh for this purpose, that he might, “empty himself” (Phi 2:7) on our account. When he was thrown into a stable, and placed in a manger, and a lodging refused him among men, it was that heaven might be opened to us, not as a temporary lodging, (133) but as our eternal country and inheritance, and that angels might receive us into their abode.
(131) “Il baisse la teste;” — “he bows the head.”
(132) “Comment il a este heberge.”
(133) “Non modo hospitii jure;” — “non point comme un logis pour y estre hebergez en passant.”
8. 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 is described by Luke, appears to the view of men very unsuitable. First, Christ is revealed but to a few witnesses, and that too amidst the darkness of night. Again, though God had, at his command, many honorable and distinguished witnesses, 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 must prove to be foolishness; and we must acknowledge, that “the foolishness of God” (1. o 1:25) excels all the wisdom that exists, or appears to exist, in the world. But this too was a part of the “emptying of himself,” (Phi 2:6 :) not that any part of Christ’s glory should be taken away by it, but that it should lie in concealment for a time. Again, as Paul reminds us, that the gospel is mean according to the flesh, “that our faith should stand” in the power of the Spirit, not in the “lofty (142) words of human wisdom,” or in any worldly splendor, (143) (1. o 2:4;) so this inestimable “treasure” has been deposited by God, from the beginning, “in earthen vessels,” (2. o 4:7,) that he might more fully try 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 dung (144) of cattle, to be our instructors.
(143) “En quelque lustre et apparence du monde;” — “in any luster and display of the world.”
(144) “Ex pecudum stercore;” — “sur la fiente des bestes.”
9. And, lo, the angel of the Lord came upon them He says, that the glory of the Lord (145) shone around the shepherds, by which they perceived him to be an angel. (146) For it would have been of little avail to be told by an angel what is related by Luke, if God had not testified, by some outward sign, that what they heard proceeded from Him. The angel appeared, not in an ordinary form, or without majesty, but surrounded with the brightness of heavenly glory, to affect powerfully the minds of the shepherds, that they might receive the discourse which was addressed to them, as coming from the mouth of God himself. Hence the fear, of which Luke shortly afterwards speaks, by which God usually humbles the hearts of men, (as I have formerly explained,) and disposes them to receive his word with reverence.
(145) “La clarte du Seigneur;” — “the brightness of the Lord.”
(146) “c'a este afin qu'ils cogneussent que c'estoit l'ange de Dieu qui parloit;” — “it was in order that they might know that it was the angel of the Lord that spoke.”
10. Fear not The design of this exhortation is to alleviate their fear. For, though it is profitable for the minds of men to be struck with awe, that they may learn to “give unto the Lord the glory due unto his name,” (Psa 29:2;) yet they have need, at the same time, of consolation, that they may not be altogether overwhelmed. For the majesty of God could not but swallow up the whole world, if there were not some mildness to mitigate the terror which 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 men hear this single word, that God is reconciled to them, it not only raises up those who are fallen down, 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 ground or matter of joy, that a Savior is born These words show us, first, that, until men 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 men frequently indulge in frantic and intoxicating mirth; but if there be none 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 commencement of solid joy is, to perceive the fatherly love of God toward us, which alone gives tranquillity to our minds. And this “joy,” in which, Paul tells us, “the kingdom of God” consists, is “in the Holy Spirit,” (Rom 14:17.) By calling it great joy, he shows us, not only that we ought, above all things, to rejoice in the salvation brought us by Christ, but that this blessing is so great and boundless, as fully to 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 at length 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, at the present day, 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 persons, 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” (Eph 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,” (Eph 2:17,) to “strangers” (Eph 2:12) equally with citizens. But as the peculiar covenant with the Jews lasted till the resurrection of Christ, so the angel separates them from the rest of the nations.
(147) “Ce n'est que fumee;” — “it is only smoke.”
(148) “Parquoy apprenons de prendre tellement notre contentement en Christ seul, que le sentiment de sa grace nous face surmonter toutes choses qui sont dures a la chair, et finalement en oste toute l'amertume.”— “Wherefore, let us learn to take our satisfaction, in such a manner, in Christ alone, that the feeling of his grace may make us rise above all things that are unpleasant to the flesh, and finally may take away all their bitterness.”
(149) “Au reste, il est bien vray que l'ange parle seulement du peuple esleu, assavoir des Juifs; mais pourceque maintenant la paroy qui faisoit separation est rompue, la mesme ambassade s'addresse aujourdhui a tout le genre humain.” — “Besides, it is very true that the angel speaks only of the elect people, namely, the Jews; but because now the wall of partition which made a separation is broken down, the same message is addressed, at the present day, to all the human race.”
11. This day is born to you Here, as we lately hinted, the angel expresses the cause of the joy. This day is born the Redeemer long ago promised, who was to restore the Church of God to its proper condition. The angel does not speak of it as a thing altogether unknown. He opens his embassy by referring to the Law and the Prophets; for had he been addressing heathens or irreligious persons, it would have been of no use to employ this mode of speaking: this day is born to you a Savior, who is Christ the Lord For the same reason, he mentions that he was born in the city of David, which could serve no purpose, but to recall the remembrance of those promises which were universally known among the Jews. Lastly, the angel adapted his discourse to hearers who were not altogether unacquainted with the promised redemption. With the doctrine of the Law and the Prophets he joined the Gospel, as emanating from the same source. Now, since the Greek word Greek, as Cicero assures us, has a more extensive meaning than the Latin word Servator, and as there is no Latin noun that corresponds to it, I thought it better to employ a barbarous term, than to take anything away from the power of Christ. And I have no doubt, that the author of the Vulgate, and the ancient doctors of the Church, had the same intention. (150) Christ is called Savior, (151) because he bestows a complete salvation. The pronoun to you (152) is very emphatic; for it would have given no great delight to hear that the Author of salvation was born, unless each person believed that for himself he was born. In the same manner Isaiah says, “Unto us a child is born, unto us a Son is given,” (Isa 9:6;) and Zechariah, “Behold, thy King cometh unto thee lowly,” (Zec 9:9.)
(150) He refers to his use of the Latin word Salvator , for which there is no classical authority. The apology may be deemed unnecessary; but Calvin was entitled to be more sensitive on this point than many modern scholars. The purity of his style discovers so perfect an acquaintance with the writers of the Augustan age, that it must have given him uneasiness to depart from their authorized terms. He pleads high authority for the liberty he had taken. Cicero, whose command of the resources of his native tongue will not be questioned, acknowledges that there is no Latin word which conveys the full import of the Greek wordσωτ́ηρ, and in this, as well as many other instances, calls in the aid of a richer and more expressive language than his own. — Ed.
(151) “Salvator .”
(152) “Au reste, ce n'est pas sans cause que ce mot Vous est adjouste: et il est bien a poiser. Car il ne serviroit gueres de savoir que le Sauveur est nay, sinon qu'un chacun appliquast cela a sa personne, s'asseurant que c'est pour lui qu'est nay le Fils de Dieu.” — “Besides, it is not without reason that this word You is added; and it is well to weigh it. For it would hardly be of service to know that the Savior is born, unless each applied that to his own person, being persuaded that it is for him that the Savior is born.”
12. And this shall be a sign to you (153) The angel meets the prejudice which might naturally hinder the faith of the shepherds; for what a mockery is it, that he, whom God has sent to be the King, and the only Savior, is seen lying in a manger! That the mean and despicable condition in which Christ was might not deter the shepherds from believing in Christ, the angel tells them beforehand what they would see. This method of proceeding, which might appear, to the view of men, absurd and almost ridiculous, the Lord pursues toward us every day. Sending down to us from heaven the word of the Gospel, he enjoins us to embrace Christ crucified, and holds out to us signs in earthly and fading elements, which raise us to the glory of a blessed immortality. Having promised to us spiritual righteousness, he places before our eyes a little water: by a small portion of bread and wine, he seals, (154) the eternal life of the soul. (155) But if the stable gave no offense whatever to the shepherds, so as to prevent them from going to Christ to obtain salvation, or from yielding to his authority, while he was yet a child; no sign, however mean in itself, ought to hide his glory from our view, or prevent us from offering to him lowly adoration, now that he has ascended to heaven, and sits at the right hand of the Father.
(153) “Etvous aurez ces enseignes ;” — “and you shall have these signs.”
(154) “Eternam animi vitam obsignat.”—Our rendering is close. But what is sealed? Is it meant, that the mere act of partaking the Lord's Supper places beyond a doubt the salvation of the worshipper, or even gives to it any additional certainty? In some loose sense of this sort, the phrase is often enough used even by Protestant divines. It is satisfactory to have Calvin's own authority for the meaning of this passage. “Il seelle la promesse .” —“ He seals the promise.” The meaning is, that God ratifies his word. By condescending to employ outward symbols, together with his holy word, for expressing the blessings of salvation he holds out to his people an additional testimony, and in this manner grants a strong confirmation to their faith. — Ed.
(155) It may be proper to exhibit the entire sentence referred to in the former note. “Comme nous ayant promis la justice spirituelle, il nous met devant les yeux un peu d'eau: par un petit morceau de pain et une goutte de vin, il seelle la promesse qu'il a faite de la vie eternelle de nos ames.” — “As, having promised to us spiritual righteousness, he places before our eyes a little water: by a small morsel of bread and a drop of wine, he seals the promise which he has made of the eternal life of our souls.”
13. And suddenly there was present with the angel a multitude An exhibition of divine splendor had been already made in the person of a single angel. But God determined to adorn his own Son in a still more illustrious manner, This was done to confirm our faith as truly as that of the shepherds. Among men, the testimony of “two or three witnesses ” (Mat 18:16) is sufficient to remove all doubt. But here is a heavenly host, with one consent and one voice bearing testimony to the Son of God. What then would be our obstinacy, if we refused to join with the choir of angels, in singing the praises of our salvation, which is in Christ? Hence we infer, how abominable in the sight of God must unbelief be, which disturbs this delightful harmony between heaven and earth. Again, we are convicted of more than brutal stupidity, if our faith and our zeal to praise God are not inflamed by the song which the angels, with the view of supplying us with the matter of our praise, sang in full harmony. Still farther, by this example of heavenly melody, the Lord intended to recommend to us the unity of faith, and to exhort us to join with one consent in singing his praises on earth.
14. Glory to God in the highest The angels begin with thanksgiving, or with the praises of God; for Scripture, too, everywhere reminds us, that we were redeemed from death for this purpose, that we might testify with the tongue, as well as by the actions of the life, our gratitude to God. Let us remember, then, the final cause, why God reconciled us to himself through his Only Begotten Son. It was that he might glorify his name, by revealing the riches of his grace, and of his boundless mercy. And even now to whatever extent any one is excited by his knowledge of grace to celebrate the glory of God, such is the extent of proficiency in the faith of Christ. Whenever our salvation is mentioned, we should understand that a signal has been given, (156) to excite us to thanksgiving and to the praises of God.
On earth peace The most general reading is, that the words, among men good-will, should stand as a third clause. So far as relates to the leading idea of the passage, it is of little moment which way you read it; but the other appears to be preferable. The two clauses, Glory to God in the highest, and peace on earth, do unquestionably agree with each other; but if you do not place men and God in marked opposition, the contrast will not fully appear. (157) Perhaps commentators have mistaken the meaning of the preposition ἐν, for it was an obscure meaning of the words to say, that there is peace in men; but as that word is redundant in many passages of Scripture, it need not detain us here. However, if any one prefer to throw it to the last clause, the meaning will be the same, as I shall presently show.
We must now see what the angels mean by the word peace. They certainly do not speak of an outward peace cultivated by men with each other; but they say, that the earth is at peace, when men have been reconciled to God, and enjoy an inward tranquillity in their own minds. (158) We know that we are born “children of wrath,” (Eph 2:3,) and are by nature enemies to God; and must be distressed by fearful apprehensions, so long as we feel that God is angry with us. A short and clear definition of peace may be obtained from two opposite things, — the wrath of God and the dread of death. It has thus a twofold reference; one to God, and another to men. We obtain peace with God, when he begins to be gracious to us, by taking away our guilt, and “not imputing to us our trespasses,” (2. o 5:19;) and when we, relying on his fatherly love, address him with full confidence, and boldly praise him for the salvation which he has promised to us. Now though, in another passage, the life of man on earth is declared to be a continual warfare, (159) (Job 7:1,) and the state of the fact shows that nothing is more full of trouble than our condition, so long as we remain in the world, yet the angels expressly say that there is peace on earth This is intended to inform us that, so long as we trust to the grace of Christ, no troubles that can arise will prevent us from enjoying composure and serenity of mind. Let us then remember, that faith is seated amidst the storms of temptations, amidst various dangers, amidst violent attacks, amidst contests and fears, that our faith may not fail or be shaken by any kind of opposition.
Among men good-will (160) The Vulgate has good-will in the genitive case: to men of good-will. (161) How that reading crept in, I know not: but it ought certainly to be rejected, both because it is not genuine, (162) and because it entirely corruptsthe meaning. Others read good-will in the nominative case, and still mistake its meaning. They refer good-will to men, as if it were an exhortation to embrace the grace of God. I acknowledge that the peace which the Lord offers to us takes effect only when we receive it. But as εὐδοκία is constantly used in Scripture in the sense of the Hebrew word רצון, the old translator rendered it beneplacitum , or, good-will. This passage is not correctly understood as referring to the acceptance of grace. The angels rather speak of it as the source of peace, and thus inform us that peace is a free gift, and flows from the pure mercy of God. If it is thought better to read good-will to men, or towards men, (163) it will not be inadmissible, so far as regards the meaning: for in this way it will show the cause of peace to be, that God has been pleased to bestow his undeserved favor on men, with whom he formerly was at deadly variance. If you read, the peace of good-will as meaning voluntary peace, neither will I object to that interpretation. But the simpler way is to look upon εὐφοκία as added, in order to inform us of the source from which our peace is derived. (164)
(156) “Comme si la trompette sonnoit, pour nous resveiller;” — “as if the trumpet were sounding to awake us.”
(157) “Or si on ne mettoit les hommes au second membre, l'antithese ne seroit pas parfaite.” — “But if men were not put in the second clause, the contrast would not be perfect.”
(158) “Quand les hommes estans reconciliez a Dieu, ont repos en leurs esprits, et en leurs consciences.” — “When men being reconciled to God, have rest in their minds and in their consciences.”
(159) הלא צבא לאכוש על ארף,—”is there not a warfare to man upon earth? ”
(160) “Envers les hommes son bon plaisir, ou, bonne volonte;” — “towards men his good pleasure, or, good-will.”
(161) “Hominibus bonae voluntatis.”
(162) “Adulterina.” — “Pource que ce n'est pas la vraye et naturelle.” —”Because it is not the true and natural reading.”
(163) “In hominibus;” — “Aux hommes, ou, Envers les hommes.”
(164) In the Opuscula Theologica of the elder Tittmann, the critical scholar will find this beautiful passage discussed with that happy union of learning, discrimination, and piety, which distinguishes all his writings. — Ed.
15. After that the angels departed Here is described to us the obedience of the shepherds. The Lord had made them the witnesses of his Son to the whole world. What he had spoken to them by his angels was efficacious, and was not suffered to pass away. They were not plainly and expressly commanded to come to Bethlehem; but, being sufficiently aware that such was the design of God, they hasten to see Christ. In the same manner, we know that Christ is held out to us, in order that our hearts may approach him by faith; and our delay in coming admits of no excuse. (166) But again, Luke informs us, that the shepherds resolved to set out, immediately after the angels had departed. This conveys an important lesson. Instead of allowing the word of God, as many do, to pass away with the sound, we must take care that it strike its roots deep in us, and manifest its power, as soon as the sound has died away upon our ears. It deserves our attention, also, that the shepherds exhort one another: for it is not enough that each of us is attentive to his own duty, if we do not give mutual exhortations. Their obedience is still farther commended by the statement of Luke, that they hastened, (ver. 16;) for we are required to show the readiness of faith.
Which the Lord hath revealed to us They had only heard it from the angel; but they intentionally and correctly say, that the Lord had revealed it to them; for they consider the messenger of God to possess the same authority as if the Lord himself had addressed them. For this reason, the Lord directs our attention to himself; that we may not fix our view on men, and undervalue the authority of his Word. We see also that they reckon themselves under obligation, not to neglect the treasure which the Lord had pointed out to them; for they conclude that, immediately after receiving this intelligence, they must go to Bethlehem to see it. In the same manner, every one of us, according to the measure of his faith and understanding, ought to be prepared to follow wheresoever God calls.
(166) “Si nous sommes paresseux de le faire, toutes les excuses du monde ne nous serviront de rien.” — “If we are indolent in doing so, all the apologies in the world will be of no service to us.”
16. And found Mary This was a revolting sight, and was sufficient of itself to produce an aversion to Christ. For what could be more improbable than to believe that he was the King of the whole people, who was deemed unworthy to be ranked with the lowest of the multitude? or to expect the restoration of the kingdom and salvation from him, whose poverty and want were such, that he was thrown into a stable? Yet Luke writes, that none of these things prevented the shepherds from admiring and praising God. The glory of God was so fully before their eyes, and reverence for his Word was so deeply impressed upon their minds, that the elevation of their faith easily rose above all that appeared mean or despicable in Christ. (167) And the only reason why our faith is either retarded or driven from the proper course, by some very trifling obstacles, is, that we do not look steadfastly enough on God, and are easily “tossed to and fro,” (Eph 4:14.) If this one thought were entirely to occupy our minds, that we have a certain and faithful testimony from heaven, it would be a sufficiently strong and firm support against every kind of temptations, and will sufficiently protect us against every little offense that might have been taken.
(167) In the French copy he adds: “En sorte que cela ne les empesche point de recognoistre la hautesse de sa maiste divine.” — “So that it does not hinder them from acknowledging the height of his divine majesty.”
17. They published concerning the word It is mentioned by Luke, in commendation of the faith of the shepherds, that they honestly delivered to others what they had received from the Lord; and it was advantageous to all of us that they should attest this, and should be a sort of secondary angels in confirming our faith. Luke shows also that, in publishing what they had heard, they were not without success. (168) Nor can it be doubted, that the Lord gave efficacy to what they said, that it might not be ridiculed or despised; for the low rank of the men diminished their credit, and the occurrence itself might be regarded as fabulous. But the Lord, who gave them this employment, does not allow it to be fruitless.
That the Lord should adopt such a method of proceeding as this, — should employ inconsiderable men in publishing his Word, may not be quite so agreeable to the human mind. But it tends to humble the pride of the flesh, and to try the obedience of faith; and therefore God approves of it. Still, though all are astonished, no one moves a step to come to Christ: from which we may infer, that the impression made upon them by hearing of the power of God, was unaccompanied by any devout affection of the heart. The design of publishing this report was not so much for their salvation, as to render the ignorance of the whole people inexcusable.
(168) “Ils n'ont pas perdu leurs peines;” — “they did not lose their pains.”
19. Now Mary kept Mary’s diligence in contemplating the works of God is laid before us for two reasons; first, to inform us, that this treasure was laid up in her heart, for the purpose of being published to others at the proper time; and, secondly, to afford to all the godly an example for imitation. For, if we are wise, it will be the chief employment, and the great object of our life, to consider with attention those works of God which build up our faith. Mary kept all these things This relates to her memory. Συμβάλλειν signifies to throw together, — to collect the several events which agreed in proving the glory of Christ, so that they might form one body. For Mary could not wisely estimate the collective value of all those occurrences, except by comparing them with each other.
20. Glorifying and praising God This is another circumstance which is fitted to be generally useful in confirming our faith. The shepherds knew with certainty that this was a work of God. Their zeal in glorifying and praising God is an implied reproof of our indolence, or rather of our ingratitude. If the cradle of Christ (169) had such an effect upon them, as to make them rise from the stable and the manger to heaven, how much more powerful ought the death and resurrection of Christ to be in raising us to God? For Christ did not only ascend from the earth, that he might draw all things after him; but he sits at the right hand of the Father, that, during our pilgrimage in the world, we may meditate with our whole heart on the heavenly life. When Luke says, that the testimony of the angel served as a rule to the shepherds in all that they did, (170) he points out the nature of true godliness. For our faith is properly aided by the works of God, when it directs everything to this end, that the truth of God, which was revealed in his word, may be brought out with greater clearness.
(169) “Si les petits drapeaux esquels estoit enveloppe l'infant Jesus;”— “if the little rags in which the child Jesus was wrapped.”
(170) “Ad quam omnia exigerent.” — “Une reigle, a laquelle ils ont rapporte tout ce qu'ils voyoyent;” — “a rule by which they related all that they saw.”
21. That the child might be circumcised As to circumcision in general, the reader may consult the Book of Genesis, (Gen 17:10.) At present, 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 design, (172) when he says, that Christ was
“made under the law, to redeem them that were under the law,”
(Gal 4:4.)
By undergoing circumcision, Christ acknowledged himself to be the slave (173) of the law, that he might procure our freedom. And in this way not only was the bondage (174) 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 now do 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, that he speaks first, and we follow, so that our faith answers to his promises. Above all, the order of preaching the word is held up 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.”
(172) “Finem.” — “La fin ou le but de ceste soumission de Jesus Christ;” —”the end or design of this submission of Jesus Christ.”
(173) “Servum.”—This might have been supposed to be equivalent to ministrum , servant, had not the latter clause of the sentence expressly contrasted freedom with the condition of a slave. 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 bondage, (Gal 4:3,) and a yoke of bondage, (Gal 5:1.) — Ed.
(174) See passages referred to in the preceding note, in which the term bondage is applied by an inspired writer to the ceremonial law — Ed.
22. And after that the days were fulfilled On the fortieth day after the birth, (Lev 12:2,) the rite of purification was necessary to be performed. But Mary and Joseph come to Jerusalem for another reason, to present Christ to the Lord, because he was the first-born. Let us now speak first of the purification. Luke makes it apply both to Mary and to Christ: for the pronoun αὐτῶν, of them, can have no reference whatever to Joseph. But it ought not to appear strange, that Christ, who was to be, made a curse for us on the cross,” (Gal 3:13,) should, for our benefit, take upon him our uncleanness with respect to legal guilt, though he was “without blemish and without spot,” (1. e 1:19.) It ought not, I say, to appear strange, if the fountain of purity, in order to wash away our stains, chose to be reckoned unclean. (191) It is a mistake to imagine that this law of purification was merely political, and that the woman was unclean in presence of her husband, not in presence of God. On the contrary, it placed before the eyes of the Jews both the corruption of their nature, and the remedy of divine grace.
This law is of itself abundantly sufficient to prove original sin, while it contains a striking proof of the grace of God; for there could not be a clearer demonstration of the curse pronounced on mankind than when the Lord declared, that the child comes from its mother unclean and polluted, and that the mother herself is consequently defiled by childbearing. Certainly, if man were not born a sinner, if he were not by nature a child of wrath, (Eph 2:3,) if some taint of sin did not dwell in him, he would have no need of purification. Hence it follows, that all are corrupted in Adam; for the mouth of the Lord charges all with pollution.
It is in perfect consistency with this, that the Jews are spoken of, in other passages, as “holy branches of a holy root,” (Rom 11:16 :) for this benefit did not properly belong to their own persons. They had been set apart, by the privilege of adoption, as an elect people; but the corruption, which they had by inheritance from Adam, was first in the order of time (192) We must, therefore, distinguish between the first nature, and that special kindness through a covenant, by which God delivers his own people from the curse which had been pronounced on all. And the design of legal purification was to inform the Jews, that the pollutions, which they brought with them into the world at their birth, are washed away by the grace of God.
Hence too we ought to learn, how dreadful is the contagion of sin, which defiles, in some measure, the lawful order of nature. I do own that child-bearing is not unclean, and that what would otherwise be lust changes its character, through the sacredness of the marriage relation. But still the fountain of sin is so deep and abundant, that its constant overflowings stain what would otherwise be pure.
(191) “Si celuy qui est la fontaine de toute purete, a voulu estre tenu pour immonde et souille, afin de laver toutes nos ordures.” — “If he, who is the fountain of all purity, determined to be reckoned unclean and defiled in order to wash away our pollutions.”
(192) “La corruption hereditaire procedante d'Adam precedoit un tel bien, et estoit plus ancienne.” — “The hereditary corruption proceeding from Adam preceded such a benefit, and was more ancient.”
23. As it is written in the Law This was another exercise of piety which was discharged by Joseph and Mary. The Lord commanded, that all the males should be dedicated to him, in remembrance of their deliverance; because when the angel slew all the first-born of Egypt, (Exo 12:29,) he had spared the first-born of Israel.
“On the day that I smote all the first-born in the land of Egypt, I hallowed unto me all the first-born in Israel, both man and beast: mine shall they be:
I am the Lord” (Num 3:13.)
They were afterwards permitted to redeem their first-born at a certain price. Such was the ancient ceremony: and, as the Lord is the common Redeemer of all, (193) he has a right to claim us as his own, from the least to the greatest. Nor is it without a good reason, that Luke so frequently repeats the statement, that Joseph and Mary did what was written in the law of the Lord For these words teach us, that we must not, at our own suggestion, attempt any thing in the worship of God, but must obediently follow what he requires in his Word.
(193) “Veu que le Seigneur est Redempteur de tout le monde en general;” — “since the Lord is Redeemer of all the world at large.”
24. And that they might offer a sacrifice This sacrifice belonged to the ceremony of purification; lest any one should suppose that it was offered for the sake of redeeming the first-born. When the Evangelist mentions a pair of turtle-doves, or two young pigeons, he takes for granted that his readers will understand, that Joseph and Mary were in such deep poverty, as not to have it in their power to offer a lamb. For this exception is expressly mentioned:
“If she be not able to bring a lamb, then she shall
bring two turtles, or two young pigeons,” (Lev 12:8.)
Is it objected, that the Magi had very recently supplied them with a sufficiency of gold to make the purchase? I reply: We must not imagine that they had such abundance of gold as to raise them suddenly from poverty to wealth. We do not read, that their camels were laden with gold. It is more probable that it was some small present, which they had brought solely as a mark of respect. The law did not rigorously enjoin, that the poor should spend their substance on a sacrifice, but drew a line of distinction between them and the rich, as to the kind of sacrifices, and thus relieved them from burdensome expense. There would be no impropriety in saying, that Joseph and Mary gave as much as their circumstances allowed, though they reserved a little money to defray the expenses of their journey and of their household.
25. And, lo, there was a man in Jerusalem The design of this narrative is to inform us that, though nearly the whole nation was profane and irreligious, and despised God, yet that a few worshippers of God remained, and that Christ was known to such persons from his earliest infancy. These were “the remnant” of whom Paul says, that they were preserved “according to the election of grace,” (Rom 11:5.) Within this small band lay the Church of God; though the priests and scribes, with as much pride as falsehood, claimed for themselves the title of the Church. The Evangelist mentions no more than two, who recognised Christ at Jerusalem, when he was brought into the temple. These were Simeon and Anna. We must speak first of Simeon.
As to his condition in life we are not informed: he may have been a person of humble rank and of no reputation. Luke bestows on him the commendation of being just and devout; and adds, that he had the gift of prophecy: for the Holy Spirit was upon him. Devotion and Righteousness related to the two tables of the law, and are the two parts of which an upright life consists. It was a proof of his being a devout man, that he waited for the consolation of Israel: for no true worship of God can exist without the hope of salvation, which depends on the faith of his promises, and particularly on the restoration promised through Christ. Now, since an expectation of this sort is commended in Simeon as an uncommon attainment, we may conclude, that there were few in that age, who actually cherished in their hearts the hope of redemption. All had on their lips the name of the Messiah, and of prosperity under the reign of David: but hardly any one was to be found, who patiently endured present afflictions, relying on the consolatory assurance, that the redemption of the Church was at hand. As the eminence of Simeon’s piety was manifested by its supporting his mind in the hope of the promised salvation, so those who wish to prove themselves the children of God, will breathe out unceasing prayers for the promised redemption. For we, “have need of patience” (Heb 10:36) till the last coming of Christ.
And the Holy Spirit was upon him The Evangelist does not speak of “the Spirit of adoptions” (Rom 8:15,) which is common to all the children of God, though not in an equal degree, but of the peculiar gift of prophecy. This appears more clearly from the next verse and the following one, in which it is said, that he received a revelation (194) from the Holy Spirit, and that, by the guidance of the same Spirit, he came into the temple Though Simeon had no distinction of public office, he was adorned with eminent gifts, — with piety, with a blameless life, with faith and prophecy. Nor can it be doubted, that this divine intimation, which he received in his individual and private capacity, was intended generally for the confirmation of all the godly. Jesus is called the Lord’s Christ, because he was anointed (195) by the Father, and, at the same time that he received the Spirit, received also the title, of King and Priest. Simeon is said to have come into the temple by the Spirit; that is, by a secret movement and undoubted revelation, that he might meet Christ. (196)
(194) “Responsum;” — “revelation.”
(195) It is scarcely necessary to remind the reader, that the simple meaning of the Hebrew word Messiah, and of the Greek word Christ, is Anointed; and that the Lord's Christ means the Lord's Anointed, —a designation which, as has been already remarked, ( p. 92, note 2,) was familiarly applied to David and his successors on the throne for many generations, (2. a 19:21; Lam 4:20,) but was afterwards restricted to “David’s son,” and “David’s Lord,” (Mat 22:45,) whom Daniel emphatically calls the Messiah, the Anointed, (Dan 9:25.) — Ed.
(196) “C'est a dire, par un mouvement secret et certaine revelation du Sainct Esprit, afin de s'y rencontrer a l'heure que Christ y estoit.” — “That is to say, by a secret movement and certain revelation of the Spirit, in order that he might arrive at the hour when Christ was there.”
29. Thou now sendest thy servant away From this song it is sufficiently evident, that Simeon looked at the Son of God with different eyes from the eyes of flesh. For the outward beholding of Christ could have produced no feeling but contempt, or, at least, would never have imparted such satisfaction to the mind of the holy man, as to make him joyful and desirous to die, from having reached the summit of his wishes. The Spirit of God enlightened his eyes by faith, to perceive, under a mean and poor dress, the glory of the Son of God. He says, that he would be sent away in peace; which means, that he would die with composure of mind, having obtained all that he desired.
But here a question arises. If he chose rather to depart from life, was it amidst distress of mind and murmuring, as is usually the case with those who die unwillingly, that Simeon was hurried away? I answer: we must attend to the circumstance which is added, according to thy word God had promised that Simeon would behold his Son. He had good reason for continuing in a state of suspense, and must have lived in some anxiety, till he obtained his expectation. This ought to be carefully observed; for there are many who falsely and improperly plead the example of Simeon, and boast that they would willingly die, if this or the other thing were previously granted to them; while they allow themselves to entertain rash wishes at their own pleasure, or to form vain expectations without the authority of the Word of God. If Simeon had said exactly, “Now I shall die with a composed and easy mind, because I have seen the Son of God,” this expression would have indicated the weakness of his faith; but, as he had the word, he might have refused to die until the coming of Christ.
30. For my eyes have seen This mode of expression is very common in Scripture; but Simeon appears to denote expressly the bodily appearance of Christ, as if he had said, that he now has the Son of God present in the flesh, on whom the eyes of his mind had been previously fixed. By saving (197) I understand the matter of salvation: for in Christ are hid all the parts of salvation and of a happy life. Now if the sight of Christ, while he was yet a child, had so powerful an effect on Simeon, that he approached death with cheerfulness and composure; how much more abundant materials of lasting peace are now furnished to us, who have the opportunity of beholding our salvation altogether completed in Christ? True, Christ no longer dwells on earth, nor do we carry him in our arms: but his divine majesty shines openly and brightly in the gospel, and there do “we all,” as Paul says, “behold as in a glass the glory of the Lord,” — not as formerly amidst the weakness of flesh, but in the glorious power of the Spirit, which he displayed in his miracles, in the sacrifice of his death, and in his resurrection. In a word, his absence from us in body is of such a nature, that we are permitted to behold him sitting at the right hand of the Father. If such a sight does not bring peace to our minds, and make us go cheerfully to death, we are highly ungrateful to God, and hold the honor, which he has bestowed upon us, in little estimation.
(197) “La ou nous avons rendu Ton salut, qui voudroit suivre le mot Grec de pres, il faudroit dire, Ton Salutaire .” —“ Where we have translated Thy Salvation, were we to follow closely the Greek word, we must say, Thy Saving.” —It is evident that Calvin viewedσωτήριον, not with most of our lexicographers, as a noun of the same import withσωτηρία, salvation, but as the neuter of the adjectiveσωτήριος, which occurs in a memorable phrase, ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος, (Titus 2:11,) rendered in the English version, the grace of God that bringeth salvation. — Ed.
31. Which thou hast prepared By these words Simeon intimates, that Christ had been divinely appointed, that all nations might enjoy his grace; and that he would shortly afterwards be placed in an elevated situation, and would draw upon him the eyes of all. Under this term he includes all the predictions which relate: to the spread of Christ’s kingdom. But if Simeon, when holding a little child in his arms, could stretch his mind to the utmost boundaries of the world, and acknowledge the power of Christ to be everywhere present, how much more magnificent ought our conceptions regarding him to be now that he has been set up as a, “standard to the people,” (Isa 49:22,) and has revealed himself to the whole world.
32. A light for the revelation of the Gentiles Simeon now points out the purpose for which Christ was to be exhibited by the Father before all nations. It was that he might enlighten the Gentiles, who had been formerly in darkness, and might be the glory of his people Israel There is propriety in the distinction here made between the people Israel and the Gentiles: for by the right of adoption the children of Abraham “were nigh” (Eph 2:17) to God, while the Gentiles, with whom God had made no “covenants of promise,” were “strangers” to the Church, (Eph 2:12.) For this reason, Israel is called, in other passages, not only the son of God, but hisfirst-born, (Jer 31:9;) and Paul informs us, that “Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers” (Rom 15:8.) The preference given to Israel above the Gentiles is, that all without distinction may obtain salvation in Christ.
A light for revelation (198) means for enlightening the Gentiles Hence we infer, that men are by nature destitute of light, till Christ, “the Sun of Righteousness,” (Mal 4:2,) shine upon them. With regard to Israel, though God had bestowed upon him distinguished honor, yet all his glory rests on this single article, that a Redeemer had been promised to him.
(198) “Lumen ad revelationem.” — “La ou nous avons traduit, Pour l'esclaircissement, le mot Grec signifie quelque fois Revelation: mais Simeon vent dire ici, Pour esclairer ou illuminer les Gentils.” — “Where we have translated, For the enlightening, the Greek word (ἀποχάλυψις) sometimes signifies Revelation: but Simeon means here, To enlighten or illuminate the Gentiles.”
33. And his father and mother were wondering Luke does not say, that they were astonished at it as a new thing, but that they contemplated with reverence, and embraced with becoming admiration, this prediction of the Spirit uttered by the lips of Simeon, so that they continued to make progress in the knowledge of Christ. We learn from this example that, when we have once come to possess a right faith, we ought to collect, on every hand, whatever may aid in giving to it additional strength. That man has made great proficiency in the word of God, who does not fail to admire whatever he reads or hears every day, that contributes to his unceasing progress in faith.
34. And Simeon blessed them If you confine this to Joseph and Mary, there will be no difficulty. But, as Luke appears to include Christ at the same time, it might be asked, What right had Simeon to take upon him the office of blessing Christ? “Without all contradiction,” says Paul, “the less is blessed of the greater,” (Heb 7:7.) Besides, it has the appearance of absurdity, that any mortal man should offer prayers in behalf of the Son of God. I answer: The Apostle does not speak there of every kind of blessing, but only of the priestly blessing: for, in other respects, it is highly proper in men to pray for each other. Now, it is more probable that Simeon blessed them, as a private man and as one of the people, than that he did so in a public character: for, as we have already said, we nowhere read that he was a priest. But there would be no absurdity in saying, that he prayed for the prosperity and advancement of Christ’s kingdom: for in the book of Psalms the Spirit prescribes such a εὐλογία , —a blessing of this nature to all the godly.
“Blessed is he that cometh in the name of the Lord;
we have blessed you in the name of the Lords”
(Psa 118:26.)
Lo, this has been set This discourse was, no doubt, directly addressed by Simeon to Mary; but it has a general reference to all the godly. The holy virgin needed this admonition, that she might not (as usually happens) be lifted up by prosperous beginnings, so as to be less prepared for enduring afflictive events. But she needed it on another account, that she might not expect Christ to be received by the people with universal applause, but that her mind, on the contrary, might be fortified by unshaken courage against all hostile attacks. It was the design, at the same time, of the Spirit of God, to lay down a general instruction for all the godly. When they see the world opposing Christ with wicked obstinacy, they must be prepared to meet that opposition, and to contend against it undismayed. The unbelief of the world is—we know it—a great and serious hinderance; but it must be conquered, if we wish to believe in Christ. There never was a state of human society so happily constituted, that the greater part followed Christ. Those who will enlist in the cause of Christ must learn this as one of their earliest lessons, and must “put on” this “armor,” (Eph 6:11,) that they may be steadfast in believing on him.
It was by far the heaviest temptation, that Christ was not acknowledged by his own countrymen, and was even ignominiously rejected by that nation, which boasted that it was the Church of God; and, particularly, that the priests and scribes, who held in their hands the government of the Church, were his most determined enemies. For who would have thought, that he was the King of those, who not only rejected him, but treated him with such contempt and outrage?
We see, then, that a good purpose was served by Simeon’s prediction, that Christ was set for the ruin of many in Israel The meaning is, that he was divinely appointed to cast down and destroy many. But it must be observed, that the ruin of unbelievers results from their striking against him. This is immediately afterwards expressed, when Simeon says that Christ is a sign, which is spoken against Because unbelievers are rebels against Christ, they clash themselves against him, and hence comes their ruin This metaphor is taken from a mark shot at by archers, (200) as if Simeon had said, Hence we perceive the malice of men, and even the depravity of the whole human race, that all, as if they had made a conspiracy, rise in murmurs and rebellion against the Son of God. The world would not display such harmony in opposing the Gospel, if there were not a natural enmity between the Son of God and those men. The ambition or fury of the enemies of the Gospel carries them in various directions, faction splits them into various sects, and a wide variety of superstitions distinguishes idolaters from each other. But while they thus differ among themselves, they all agree in this, to oppose the Son of God. It has been justly observed, that the opposition everywhere made to Christ is too plain an evidence of human depravity. That the world should thus rise against its Creator is a monstrous sight. But Scripture predicted that this would happen, and the reason is very apparent, that men who have once been alienated from God by sin, always fly from him. Instances of this kind, therefore, ought not to take us by surprise; but, on the contrary, our faith, provided with this armor, ought to be prepared to fight with the contradiction of the world.
As God has now gathered an Israel to himself from the whole world, and there is no longer a distinction between the Jew and the Greek, the same thing must now happen as, we learn, happened before. Isaiah had said of his own age,
“ The Lord will be for a stone of stumbling, and for a rock of offense, to both the houses of Israel,” (Isa 8:14.)
From that time, the Jews hardly ever ceased to dash themselves against God, but the rudest shock was against Christ. The same madness is now imitated by those who call themselves Christians; and even those, who lay haughty claims to the first rank in the Church, frequently employ all the power which they possess in oppressing Christ. But let us remember, all that they gain is, to be at length crushed and “ broken in pieces,” (Isa 8:9.)
Under the word ruin the Spirit denounces the punishment of unbelievers, and thus warns us to keep at the greatest possible distance from them; lest, by associating with them, we become involved in the same destruction. And Christ is not the less worthy of esteem, because, when he appears, many are ruined: for the “savor” of the Gospel is not less “sweet” and delightful to God, (2. o 2:15,) though it is destructive to the ungodly world. Does any one inquire, how Christ occasions the ruin of unbelievers, who without him were already lost? The reply is easy. Those who voluntarily deprive themselves of the salvation which God has offered to them, perish twice. Ruin implies the double punishment which awaits all unbelievers, after that they have knowingly and wilfully opposed the Son of God.
And for the resurrection This consolation is presented as a contrast with the former clause, to make it less painful to our feelings: for, if nothing else were added, it would be melancholy to hear, that Christ is “ a stone of stumbling,” which will break and crush, by its hardness, a great part of men. Scripture therefore reminds us of his office, which is entirely different: for the salvation of men, which is founded on it, is secure; as Isaiah also says, “ Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread; and he shall be for a sanctuary,” or fortress of defense, (Isa 8:13.) And Peter speaks more clearly:
“ To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God and precious, ye also, as lively stones, are built up a spiritual house. Wherefore also it is contained in Scripture, Behold, I lay in Zion the head-stone of the corner, elect, precious, and he that believeth in him shall not be confounded. Unto you, therefore, which believe, he is precious: but unto them who are disobedient, the stone which the builders disallowed, the same is made the head of the corner,” (1. e 2:4; Isa 28:16.)
That we may not be terrified by the designation bestowed on Christ, “a stone of stumbling,” let it be instantly recollected, on the other hand, that he is likewise called the “corner-stone,” on which rests the salvation of all the godly. (201)
Let it be also taken into account, that the former is accidental, while the latter is properly and strictly his office. Besides, it deserves our notice, that Christ is not only called the support, but the resurrection of the godly: for the condition of men is not one in which it is safe for them to remain. They must rise from death, before they begin to live.
(200) “Ceste facon de parler contient une metaphore prise des arbalestiers, ou autres qui visent au blanc.” — “This way of speaking contains a metaphor, taken from archers, or others who aim at a mark.”
(201) “La maitresse Pierre du coin, sur laquelle est fonde le salut de tous les enfans de Dieu.” — “The head-stone of the corner, on which is founded the salvation of all the children of God.”
35. But also a sword shall pierce thy own soul This warning must have contributed greatly to fortify the mind of the holy virgin, and to prevent her from being overwhelmed with grief, when she came to those distressing struggles, which she had to undergo. Though her faith was agitated and tormented by various temptations, yet her sorest battle was with the cross: for Christ might appear to be utterly destroyed. She was not overwhelmed with grief; but it would have required a heart of stone not to be deeply wounded: for the patience of the saints differs widely from stupidity.
That the thoughts of many hearts may be revealed There are some who connect this clause with a part of the former verse, that Christ is set for the ruin and for the resurrection of many in Israel; and who include in a parenthesis what we have just now explained about the sword: but it is better, I think, to refer it to the whole passage. The particle that, ὅπως ἄν, in this passage, does not strictly denote a cause, but merely a consequence. When the light of the Gospel arises, and persecutions immediately spring up, there is, at the same time, a disclosure of affections of the heart, which had been hitherto concealed: for the lurking-places of human dissimulation are so deep, that they easily remain hidden till Christ comes. (202) But Christ, by his light, discloses every artifice, and unmasks hypocrisy; and to him is properly ascribed the office of laying open the secrets of the heart. But when the cross is added to doctrine it tries the hearts more to the quick. For those who have embraced Christ by outward profession, often shrink from bearing the cross, and, when they see the Church exposed to numerous calamities, easily desert their post.
(202) “Extra Christum;” — “jusqu'a ce que Jesus Christ viene.”
36. And there was Anna, a prophetess Luke mentions not more than two persons who received Christ; and this is intended to teach us, that whatever belongs to God, however small it may be, ought to be preferred by us to the whole world. The scribes and priests, no doubt, were then surrounded by great splendor; but, as the Spirit of God, whose presence was not at all enjoyed by those rulers, (203) dwelt in Simeon and Anna, those two persons are entitled to greater reverence than an immense multitude of those whose pride is swelled by nothing but empty titles. For this reason, the historian mentions Anna’s age, gives her the designation of prophetess, and, thirdly, bears a remarkable testimony to her piety, and to the holiness and chastity of her life. These are the qualities that justly give to men weight and estimation. And certainly none are led astray by the dazzling and empty magnificence of outward show, but those who are drawn, by the vanity of their own minds, to take pleasure in being deceived.
She had lived with her husband seven years from her virginity This is intended to inform us, that she was a widow in the very prime of life. She had married young, and shortly afterwards lost her husband; and the circumstance of her not entering into a second marriage while she was in the rigor of her bodily frame, (204) is mentioned with the view of heightening the commendation of her chastity. What follows, that she was a widow of about eighty-four years, may be explained in two ways. Either that time had passed in her unmarried state, (205) or it was the whole period of her life. If you reckon the eighty-four years as the time of her widowhood, it will follow that she was more than a hundred years old: but I leave that matter doubtful. The Spirit of prophecy still shone in a very few, who served as tokens to attest the doctrine of the Law and the Jewish religion, till the coming of Christ. In a state of society so dissolute, the elect of God needed such aids to prevent them from being carried away.
(203) The word rulers ( principes ) appears to be here used sarcastically; for his own translation is,” duquel estoyent du tout destituez les autres, combien que ce fussent les gouverneurs;” — “of which the others were entirely destitute, though they were rulers.”
(204) “Quum adhuc vegeto esset corpore.”
(205) “Il y avoit tant de temps que son mari estoit mort;” — “it was so long since her husband died.”
37. She departed not from the temple This is a hyperbolical expression; but the meaning is plain, that Anna was almost constantly in the temple. Luke adds, that she worshipped God with fastings and prayers day and night Hence we infer, that she did not visit the temple for the mere purpose of performing the outward service, but that she added to it the other exercises of piety. It deserves our attention, that the same rule is not enjoined on all, and that all ought not to be led indiscriminately to copy those performances, which are here commended in a widow. Each person ought to make a judicious inquiry, what belongs to his own calling. Silly ambition has filled the world with apes, from superstitious persons seizing, with more “zeal” than “knowledges” (Rom 10:2,) every thing that they hear praised in the saints: as if the distinction of rank did not render a selection of employments necessary, that each person may answer to his own calling. What is here related of Anna, Paul applies in a particular manner to widows, (1. i 5:5;) so that married people act a foolish part, if they regulate their life by an unsuitable model.
But there still remains another doubt. Luke appears to make fastings a part of divine worship But we must observe, that of the acts which relate to worship, some are simply required, and, as we are accustomed to say, are in themselves necessary; while others are accessory, and have no other design than to aid the former class. Prayers belong strictly to the worship of God. Fasting is a subordinate aid, which is pleasing to God no farther than as it aids the earnestness and fervency of prayer. We must hold by this rule, that the duties of men are to be judged according as they are directed to a proper and lawful end. We must hold, also, by this distinction, that prayers are a direct worship of God; while fastings are a part of worship only on account of their consequences. Nor is there any reason to doubt, that the holy woman employed fastings as an excitement to bewail those calamities of the Church which then existed.
38. Made acknowledgment also to God (206) The holy melody, which proceeded from the lips of Simeon and Anna, is praised by Luke, in order that believers may exhort each other to sing with one mouth the praises of God, and may give mutual replies. When he says, that Anna spake of him to all who looked for redemption in Jerusalem, he again points out the small number of the godly. For the substance of faith lay in this expectation; and it is evident, that there were few who actually cherished it in their minds.
(206) “Louoit aussi le Seigneur;” — “praised also the Lord.”
39. They returned to Galilee The departure to Egypt, I readily acknowledge, came between those events; and the fact mentioned by Luke, that they dwelt in their own city Nazareth, is later, in point of time, than the flight into Egypt, which Matthew relates, (Mat 2:14.) But if there was no impropriety in one Evangelist leaving out what is related by another, there was nothing to prevent Luke from overleaping the period which he did not intend to mention, and passing at once to the following history. I am very far from agreeing with those who imagine that Joseph and Mary, after having finished the sacrifice of purification, returned to Bethlehem, to live there. Those persons are foolish enough to believe, that Joseph had a settled abode in a place where he was so little known, that he was unable to find a temporary lodging. Nor is it without a good reason that Luke says, with respect both to Joseph and Mary, that Nazareth was their own city We infer from it, that he never was an inhabitant of Bethlehem, though it was the place of his extraction. (207) As to the order of time, I shall presently give a more full explanation.
(207) “Combien que ce fust le pays de ses ancestres;” — “though it was the country of his ancestors.”
40. And the child grew From the infancy of Christ Matthew passes immediately to his manifestation. (230) Luke relates here a single fact, which well deserved to be recorded. In the midst of his boyhood, Christ gave a specimen of his future office, or at least indicated, by a single attempt, what he would afterwards be. The child grew, and was invigorated in spirit These words show, that the endowments of his mind grew with his age. (231) Hence we infer, that this progress, or advancement, relates to his human nature: for the Divine nature could receive no increase.
But a question arises. From the time that he was conceived in his mother’s womb, did he not abound in all fullness of spiritual gifts? for it appears absurd to say, that the Son of God wanted any thing that was necessary to perfection. The reply is easy. If it takes nothing from his glory, that he was altogether, “emptied,” ( ἑαυτὸν ἐκένωσε , Phi 2:6,) neither does it degrade him, that he chose not only to grow in body, but to make progress in mind. And certainly when the Apostle declares, that, “in all things he was made like unto his brethren,”(Heb 2:17,) and “was in all points tempted like as we are, sin excepted,” (Heb 4:15,) he no doubt includes, that his soul was subject to ignorance. There is only this difference between us and him, that the weaknesses which press upon us, by a necessity which we cannot avoid, were undertaken by him voluntarily, and of his own accord. Christ received, in his human nature, according to his age and capacity, an increase of the free gifts of the Spirit, (232) that “out of his fullness” (Joh 1:16) he may pour them out upon us; for we draw grace out of his grace.
Some excessively timid persons restrict what is here said to outward appearance, and make the meaning to be, that Christ appeared to make progress, though, in point of fact, no addition was made to his knowledge. But the words have a quite different meaning, and this mistaken opinion is still more fully refuted by what Luke shortly afterwards adds, that he grew in age and wisdom with God and man, (Luk 2:52.) We are not at liberty to suppose, that knowledge lay concealed in Christ, and made its appearance in him in progress of time. There is no doubt whatever, that it was the design of God to express in plain terms, how truly and completely Christ, in taking upon him our flesh, did all that was necessary to effect his brotherly union with men. (233)
And yet we do not in this way suppose a double Christ: (234) for, though God and man are united in one person, it does not follow, that the human nature received what was peculiar to the Divine nature: but, so far as was necessary for our salvation, the Son of God kept his divine power concealed. What Irenaeus says, that his Divine nature was quiescent when he suffered, (235) I understand to refer, not only to bodily death, but to that amazing distress and agony of soul, which drew from him the complaint, “My God, my God, why hast thou forsaken me?” (Mat 27:46.) In a word, if we do not choose to deny, that Christ was made a real man, we ought not to be ashamed to acknowledge, that he voluntarily took upon him everything that is inseparable from human nature.
It is a foolish objection, that ignorance does not apply to Christ, because it is the punishment of sin: for the same thing might be said of death. Scripture declares, on the contrary, that he performed the office of Mediator: for all the punishment which we deserved was transferred from us to him. (236) Besides, it is a foolish mistake to say, that ignorance is the punishment of sin. For we must not suppose that Adam, while he remained in innocence, knew all things. Angels also are, to some extent, ignorant, and yet they do not endure the punishment of sin.
A more refined argument is employed by some, that there was no ignorance in Christ, because ignorance is sin. But those persons assume a principle which is altogether false and groundless: otherwise, the angels must either be equal to God, or they must be sinful. (237) There is no doubt a sinful blindness of the human mind, which is justly reckoned a part of original sin: but here we ascribe to Christ no other ignorance than what may fall upon a man who is pure from every taint of sin.
He was invigorated in spirit, and was full of wisdom Luke thus declares, that whatever wisdom exists among men, and receives daily accessions, flows from that single fountain, from the Spirit of God. The following phrase is more general, and the grace of God was upon him: for it includes all the excellence of every description that shone brightly in Christ.
(230) “Au temps de sa manifestation;” — “to the time of his manifestation.”
(231) “Avec l'aage les dons et graces d'Esprit croissoyent aussi et aug-mentoyent en luy.” — “With age, the gifts and graces of the Spirit grew also and increased in him.”.
(232) “En dons et graces de l'Esprit;” — “in gifts and graces of the Spirit.”
(233) “Avoit vrayement et entierement prins tout ce qui estoit possible et propre pour accomplir de tous points la conjonction fraternelle de luy avec les hommes.” — “Had truly and entirely taken all that was possible and fitted to complete, at all points, the brotherly union between him and men.”
(234) “Deux Christs, ou un double Christ;” — “two Christs, or a double Christ.”
(235) “Qu'il a souffert, sa Divinite ne demonstrant point sa vertu.” — “That he suffered, his Divinity not demonstrating power.”
(236) “Pource qu'il a prins sur soy toutes les peines que nous avions meritees, afind nous en discharger.” — “Because he took upon himself all the punishment which we had deserved, in order to discharge us from it."
(237) “Autrement il faudra que les Anges soyent pareils a Dieu, et qu'ils sachent tout: ou selon le dire de ces gensci, ils seront vicieux.” — “Otherwise, the Angels must be equal to God, and know everything: or, according to the statement of these people, they must be sinful.”
41. And his parents went every year to Jerusalem It is mentioned in commendation of the piety of Mary and Joseph, that they gave diligent attendance to the outward worship of God. It was not of their own accord, but by a divine command, that they undertook this annual journey. The law enjoins the, males “only to, appear before the Lord,” (Exo 23:17.) This arrangement does not entirely exclude females, but spares them by an exercise of kindness. This mark distinguishes the true religion from vain and wicked superstitions. The former confines itself within the limits of obedience to God, and of compliance with the enactments of his law. The latter wander, at their own pleasure, beyond the limits of God’s word, without any fixed rule. The worship of the temple was, no doubt, infected with many corruptions, the priesthood was sold for money, and doctrine was involved in many errors. Yet, as legal ceremonies were still in force, and the outward rite of sacrifice was observed as it is laid down in the law, believers were bound to perform such exercises in testimony of their faith. The name father is here given to Joseph, not with strict accuracy, but according to the opinion generally entertained respecting him.
44. And thinking that he was in the company Many passages of Scripture show plainly, that those who came from a distance, at the festivals, to worship in the temple, were accustomed to travel in companies. There is no reason, therefore, to wonder that, on the first day, Joseph and Mary were less anxious about the child; and their subsequent conduct shows that this was not owing to indolence or carelessness.
46. Sitting in the midst of the doctors Rays of divine brightness must have evidently shone in this child: otherwise those haughty men would not have permitted him to sit along with them. Though it is probable that he occupied a lower seat, and not the rank of the doctors, yet such disdainful men would not have condescended to give him an audience in a public assembly, if some divine power had not constrained them. This was a sort of prelude to his public calling, the full time of which had not yet arrived. In this way, however, he intended to give nothing more than a taste, which would immediately have faded from the recollection of men, had not Mary kept it for us laid up in her heart, (Luk 2:19,) to bring it out afterwards, along with other treasures, for the use of all the godly.
47. And all who heard him Two things here claim our attention. All who heard him were astonished: for they reckoned it a miracle, that a child should frame his questions with such correctness and propriety. Again, they heard Christ, and thus acted the part rather of scholars than of teachers. He had not yet been called by the Father, to avow himself a public teacher of the Church, and therefore satisfied himself with putting modest questions to the doctors. Yet there is no room to doubt that, in this first attempt, he already began to tax their perverse way of teaching: for what Luke afterwards says about answers, I consider as denoting, agreeably to the Hebrew idiom, any kind of discourse.
48. And his mother said to him Those who think that the holy virgin spake in this manner, for the purpose of showing her authority, are, in my opinion, mistaken. It is even possible, that it was not till they were apart, and the witnesses had withdrawn, that she began to expostulate with her son, after they had left the assembly. However that may be, this complaint was not the result of ambition, but was the expression of grief, which had lasted three days. (238) Yet the manner of her complaint, as if she had received an injury, shows how ready we are by nature to defend our own rights, even without paying regard to God. The holy virgin would a thousand times (239) rather have died, than deliberately preferred herself to God: but, in the indulgence of a mother’s grief, she falls into it through inadvertency. And undoubtedly this example warns us, how jealous we ought to be of all the affections of the flesh, and what care we ought to exercise, lest, by being too tenacious of our rights, and following our own desires, we defraud God of his honor.
(238) “Mais l'ennuy et la fascherie qu'elle avoit eue trois jours durant l'a fait ainsi parler.” — “But the uneasiness and distress, which she had had for three days, made her speak in this manner.”
(239) “Centies;” — “mille fois.”
49. Did ye not know? Our Lord justly blames his mother, though he does it in a gentle and indirect manner. The amount of what he says is, that the duty which he owes to God his Father, ought to be immeasurably preferred to all human duties; and that, consequently, earthly parents do wrong in taking it amiss, that they have been neglected in comparison of God. And hence we may infer the general doctrine, that whatever we owe to men must yield to the first table of the law, that God’s authority over us may remain untouched. (240) Thus we ought to obey kings, and parents, and masters, (241) but only in subjection to God: that is, we must not, for the sake of men, lessen or take away any thing from God. And, indeed, a regard to the superior claims of God does not imply a violation of the duties which we owe to men.
In those things which belong to my Father This expression intimates, that there is something about him greater than man. It points out also the chief design of his being sent into the world, which was, that he might discharge the office enjoined upon him by his heavenly Father. But is it not astonishing, that Joseph and Mary did not understand this answer, who had been instructed by many proofs, that Jesus is the Son of God? I reply: Though they were not wholly unacquainted with Christ’s heavenly origin, yet they did not comprehend, in every respect, how he was intent on executing his heavenly Father’s commands: for his calling had not yet been expressly revealed to them. Mary kept in her heart those things which she did not fully understand. Let us learn from this, to receive with reverence, and to lay up in our minds, (like the seed, which is allowed to remain for some time under grounds) those mysteries of God which exceed our capacity.
(240) “Que tout ce qui est deu aux hommes, est au dessous de la premiere Table de la Loy, et doit tenir le second lieu, afin que toujours Dieu ait sa puissance et son authorite entiere.” — “That all that is due to men is below the first Table of the Law, and ought to hold the second plane, in order that God may always have his power and his authority entire.”
(241) “Dominis;” — “maistres et seigneurs;” — “masters and lords.”
51. And he was subject to them It was for our salvation that Christ took upon him this low estate, — that the Lord and head of angels voluntarily became subject to mortal creatures. Such was the purpose of God, that Christ should remain, for some time, under a shadow, beating the name of Joseph. Though this subjection, on the part of Christ, arose from no necessity which he could not have avoided, yet, as he had taken upon him human nature on the condition of being subject to parents, and had assumed the character both of a man and of a servant, — with respect to the office of Redeemer, this was his lawful condition. The more cheerfully, on this account, ought every one to bear the yoke which the Lord has been pleased to lay upon him. (242)
(242) “D’autant plus faut-il que chacun de nous s’assujettisse de bon coeur, st ploye le col sous le joug auquel il plaira a Dieu de nous soumettre.” — “So much the more must every one of us submit heartily, and bend the neck under the yoke, to which it shall please God to subject us.”
Luk 2:1. And it came to pass, &c.- At that time an edict was published by Caesar Augustus, that all the provinces of the Roman empire should be registered or enrolled,-as in the margin of our English version. Heylin. This was the enrolment of the census, first practised by Servius Tullus, the sixth king of Rome, who ordained, that the Roman people, at certain seasons, should upon oath give an account of their names, qualities, employments, wives, children, servants, estates, and places of abode. By this institution, Servius designed to put those who had the administration of public affairs in a condition to understand the strength of every particular part of the community; that is, what men and money might be raised from it; and, according to those assessments or estimates, men and money were levied afterwards, as occasion required.
Our version extends this enrolment to all the world; that is, agreeable to Dr. Heylin's explanation, to all the province's of the Roman empire; but it seems most probable, according to Dr. Lardner's ingenious observations, that the word 'Οικουμενη is to be taken in a more limited sense,-as it is plainly, chap. Luk 21:26 and in other places,-for the land of Israel only. The Evangelist observes, that the emperor's edict extended to the whole land, to shew that Galilee, Joseph's country, was comprehended in it. That this was an enrolment of the inhabitants of Palestine only is probable, because no historian whatever says that Augustus made a general enrolment of the empire: whereas, if any such had happened, they would scarcely have failed to gratify their readers with an account of the numbers of the persons, &c. that being a particular which every one must have been curious to know. But their silence concerning a particular enrolment of the land of Israel only, is not surprising, as there must have beensurveys of provinces, which the Greek and Roman historians now extant had no occasion to notice. There is frequent mention of the census at our Lord's nativity, in the most early apologies of the fathers; and as some of these apologies were addressed to the Roman emperors themselves, such appeals to a public fact imply that it was a thing well known; and would be, if need were, a sufficient confirmation of this fact. At this time Augustus was much incensed against Herod, and probably ordered this census as a token of his displeasure, and as an intimation that he intended soon to lay the Jews under a tax: Herod, perhaps, regaining the emperor's favour, prevailed with him to suspend his intention; and this possibly, together with the disgracefulness of the thing, may have been one reason why the census was passed over in silence by Nicholas of Damascus, one of Herod's servants and flatterers, in the history that he wroteof his affairs. It might likewise be the reason why Josephus, who copied from Nicholas, omitted the mention of it, or at best represented it simply by the taking of an oath, rather than by the offensive name of a census, (see Antiq. lib. 17. 100: 2 sect. 6.) supposing it to have been at this enrolment that the oath which Josephus speaks of was imposed, which the whole Jewish nation, except six thousand Pharisees, took, to be faithful to Caesar and the interests of the king. Now, that this oath was imposed at the time of the enrolment, appears probable, because the events which followed it are the same which happened aftertheenrolment.The Pharisees who refused to swear, from the imagination that the law, Deu 17:15 forbad them, were fined; but the wife of Pheroras paid the fine for them; and they in return predicted that God had determined to put an end to Herod's government, and that the kingdom should be transferred to her family; proceeding farther to characterize the new king by the expression, that "all things should be in his power," a characteristic of the Messiah. The disturbances which happened in Jerusalem after this, and the slaughter made in Herod's family, were all on account of the birth of this new king. The persons who predicted the birth of this king were the Pharisees, according to Josephus: in the Gospel they are called the chief priests and scribes, who, from the ancient prophesies, informed Herod that his rival king was to be born in Bethlehem. Indeed the whole affair is but slightly handled by Josephus; but it must be remembered, that Josephus, being a Jew, would consult the reputation of his country; and being also an enemy to Christianity, it cannot be supposed that he would relate at large such particulars as had any strong tendency to support it. The reader desirous of entering more fully into this subject, will meet with ample satisfaction in B. 2. 100: 1 of Lardner's Credibility; where the point is discussed with equal learning and accuracy. It maybe proper just to add, that this affair of the taxing is mentioned by St. Luke, not so much to mark the time of Christ's birth, as to prove two things; first, that he was born in Bethlehem; secondly, that his parents were at that time known to be branches of the royal family of David. The importance of ascertaining these points arose hence, that they were fixed by the prophets as express characters of the Messiah; Hath not the scripture said that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? Joh 7:42. By the particular destination of Providence, therefore, while Joseph and Mary were attending the enrolment at Bethlehem, Mary brought forth her Son.
Luk 2:2. And this taxing, &c.- Dr. Lardner translates this verse, This was the first enrolment of Cyrenius, governor of Syria; which is also favoured by the Vulgate. Dr. Lardner supposes, that Cyrenius came, in the latter end of Herod's reign, to tax Judea by order of Augustus; and that it is called Cyrenius's first enrolment to distinguish it from that which he made after Archelaus was banished; and on the supposition of two enrolments made by Cyrenius, the distinction was proper, the latter being the most remarkable, as it gave rise to the sedition of Judas the Galilean. Dr. Lardner supposes further, that St. Luke gives Cyrenius the title of an office which he did not bear till afterwards-the governor of Syria; as we say Cato the censor, to distinguish him from others of the same name,-even in a period of his life before he obtained that office. The interpretation which Valerius, Prideaux, Bishop Chandler, and others have espoused, deserves likewise to be mentioned. It is as follows: Now this enrolment was first performed, or took effect, when Cyrenius was governor of Syria: so the word εγενετο is used in various passages. See ch. Luk 1:20. Mat 5:18. The enrolment was made in Herod's time, but the taxation according to the enrolment not till Cyrenius was governor of Syria. Perizonius, Bos, Heylin, and others render the passage. This taxation was made before Cyrenius was governor of Syria. They suppose that πρωτη is used by St. Paul for προτερα; which sense it has sometimes. See ch. Luk 17:25. Joh 1:15; Joh 15:18. Some one or other of these interpretations must be espoused; the first appears to be most natural and judicious; for, as St. Luke affirms that Jesus was conceived in the days of Herod king of Judea, ch. Luk 1:5; Luk 1:26 by consequence, according to St. Luke himself, the enrolment under which he was born must have happened in Herod's reign, or soon after; whereas the taxation under Cyrenius did not happen till after Archelaus was banished: but Archelaus, according to Josephus, reigned ten years; it is evident therefore that St. Luke cannot be supposed to connect Cyrenius's government of Syria with the birth of Jesus, which he has fixed to the end of Herod's reign.
Luk 2:3. And all went to be taxed- When the census was made in any country under the dominion of the Romans, the inhabitants were obligedto attend in the cities to which they belonged. See Livy, lib. 42. 100: 10. The reason was, that without a precaution of this kind, the census would have been excessively tedious, and people who were abroad might have been omitted, or set down among the inhabitants of other cities, where they would not have been found afterwards; or they might have been enrolled twice, which would have bred confusion in the registers. Herod, who, it is probable, executed the census in his own dominions by the appointment of Augustus, seems to have made a small alteration in the mode of it; for instead of ordering the people to appear, as usual, in the cities where they resided, or to whose jurisdictions the places of their abode belonged, he ordered them to appear according to their families; perhaps, because it was the ordinary way of classing the Jewish people, or because he desired to know the number and strength of the dependants of the great families in his dominions. But on whatever account the alteration was made, it appears to have been owing to a providential interposition; for otherwise Christ might not have been born at Bethlehem, his mother and reputed father having long resided at Nazareth, and having no other cause for changing their situation when Mary was so near her time, unless on some such necessity. We may just observe further, that this obedience of the Jews to the decree of Caesar, is a plain proof that they were now dependant on the Romans, and that the sceptre was departing from Judah. See Lightfoot's Harmony, and compare Gen 49:10 and Numbers 24.
Luk 2:4-5. And Joseph also went up- Herod's order for the taxation being, as we observed on the last verse, that every one should repair to the city of his people to be enrolled, Joseph and Mary, the descendants of David, went from Nazareth, the place of their abode, to Bethlehem, the city where David and his ancestors were born: 1Sa 20:6; 1Sa 20:29. Accordingly Boaz, David's great-grandfather, calls it the city of his people; Rth 3:11. See on Mat 2:1. Joseph is said to be of the house and lineage of David, which Dr. Doddridge renders, of the family and household of David; supposing with Grotius, that it refers to the divisions of the tribes into families and households. Compare Num 1:18; Num 1:54. In this sense of the words, after having told us that Joseph was of the house of David, it would have been very unnecessary to add, he was also of his family; but it was not improper to say, that he was of his family and household. It may seem strange that Mary, in her condition, should have undertaken so long a journey: perhaps the order of the census required that the wife as well as the husband should be present; or, the persons to be taxed being classed in the roll according to their lineage, Mary might judge it proper on this occasion to claim her descent from David, in order to her being publicly acknowledged as one of his posterity; and the rather as she knew herself to be miraculously with child of the Messiah. However, all this was done by the divine direction; for, questionless, whatever the emperor's commands were, such a case as Mary's must have been admitted as a full excuse for her not complying with it.
Luk 2:7. And she brought forth her first-born son- The words might be rendered literally, she brought forth her son the first-born. The word first-born is sometimes used to signify that which is of superior excellence; and if it be applied to Christ in that sense, it will denote his superiority to all the sons of Adam, as well as to Adam himself. Dr. Doddridge observes, that the blessed virgin was so miraculously strengthened by God in her hour of extremity, as to be able to perform herself the necessary offices for her new-born infant. The vast concourse of people coming from all parts to be registered in the city belonging to their respective families, must inevitably have exposed those who came latest to the inconveniences mentioned in the text. The probability of this circumstance will appear greater, when we consider, that it is no uncommon thing, in the east and other countries, for travellers to lie in the same apartment with their camels, horses, &c. Even in Europe, particularly in Germany, many inns may be met with, where the stable is the first room you come into, and there the veturini or carriers usually lodge with their beasts. Tradition informs us, that the stable in which the holy family was lodged was, according to frequent usage in that country, hollowed out of a rock; and consequently the coldness of it, at least by night, must have greatly added to its other inconveniences. It is asserted by the best civilians and historians, that at such public enrolments as that referred to in this chapter, it was customaryto register children of all ages, as well as their parents. This circumstance must have afforded the greatest proof to ascertain the place of Christ's birth; for it was customary to suspend the tables on which the enrolment was taken, in some public place; and we find Justin, Tertullian, and Chrysostom appealing to the tables extant in their days, as really containing the name of Jesus. Upon this humiliating circumstance of our Saviour's birth in a stable, we may observe, how much the blessed Jesus, through the whole course of his life, despised the thingsmost esteemed by men; for though he was the Son of God, when he became man he chose to be born of parents in the meanest condition of life; though he was heir of all things, he chose to be born in an inn; nay, in the stable of an inn, where, instead of a cradle he was laid in a manger. The angels reported the good news of his birth; not to the rabbies and great men, but to shepherds, who, being plain honest people, were unquestionably good witnesses of what they heard and saw. When he grew up, he probably wrought with his father as a carpenter; and afterwards, while he executed the duties of his ministry, he was so poor, that he had not a place where to lay his head, but lived on the bounty of his friends. Thus, by going before men in the thorny path of poverty and affliction, he has taught them to be contented with their lot in life, however mean and humble.
Luk 2:8. Keeping watch, &c.- Literally, Watching the watches of the night; which intimates their taking it by turns to watch, according to the usual divisions of the night; and as it is not probable that they exposed their flocks to the coldness of winter-nights in that climate, where, as Dr. Shaw has shewn, they were very unwholesome,-(see his Travels, p. 379.) it may be strongly argued from this circumstance, that those who have fixed upon December for the birth of Christ, have been mistaken in the time of it. But see more on this head in the note on Luk 2:1
Luk 2:9. Came upon them- Stood over them,- επεστη αυτοις, hovered in the air over their heads, surrounded with a glorious effulgence; like that Shechinah, which, during the tabernacle, and the temple of Solomon, was the symbol of the divine presence.
Luk 2:10. Which shall be to all people- This plainly refers to the promise made to the patriarch, that in his seed all nations should be blessed. And as the Jews interpreted this prophesy of the Messiah, the angel's address could not but be an intimation that this prophesy was now fulfilled; and certainly this declaration of the angel's must for ever remain an invincible barrier against their opinion, who believe a partial redemption. The joy which the birth of Christ should occasion among them, according to the angel, is universal joy,-to all people; but how could it be so to those, who from all eternity were reprobated, and consequently rendered incapable of any of the blessings and benefits of the gospel?
Luk 2:11. For unto you is born, &c.- Because one of the Bodleian manuscripts reads this ημιν, to us, Mr. Fleming has conjectured, that the angel who spoke was a glorified human spirit, perhaps that of Adam, all of whose happy descendants might, he thinks, make up the chorus, Luk 2:13. But considering the great assent of copies to the present reading, this conjecture leans upon a very slender support. Grotius imagines (which is more probable) that this angel was Gabriel. Almost all the Greek fathers, after the fourth Century, taught that this day, upon which our Saviour was born, was the sixth of January; but the Latins fixed his birth to the twenty-fifth of December. However, the principles upon which both the one and the other proceeded, clearlyprove their opinion to be without foundation. They imagined that Zacharias, John the Baptist's father, enjoyed the dignity of high-priest, and that he was burning incense on the day of expiation, when the angel appeared to him in the temple; and as the national expiation was always made on the tenth of Tisri, answering to the twenty-fifth of September,they fixed Elisabeth's pregnancy to that day, and supposed that Gabriel appeared to Mary precisely six months after; so that reckoning nine months forward, they brought the birth of Christ exactly to the twenty-fifth of December. The Greek fathers, though they proceeded upon the very same principles, were not so exact in their calculations, making the birth to happen some days later; but the uncertainty, or to express it better, the fallacy of those principles, has induced Scaliger, Calvisius, and most learned men since that time, to maintain, in opposition to the ancient doctors of both churches, that our Lord was born in September. The writers above mentioned support their opinion by the following calculation: when Judas Maccabeus restored the temple worship on the twentieth of the month Casleu, answering to the beginning or middle of our December, the course of Joarib, or first course of priests, (according to 1Ch 24:7.) began the service, the rest succeeding in their turns. By making computations accordingto these suppositions, it is found, that the course ofAbia, to which Zacharias belonged, served in the months of July or August, at which time the conception of the Baptist happened. And as Mary had her vision in the sixth month of Elisabeth's pregnancy, that is to say, about the beginning of January, she conceived so as to bring forth our Lord in the September following. To this agrees the circumstance of the shepherds lying out in the fields the night of the nativity, which might happen in the month of September, but not probably in January. So likewise the taxation at Christ's birth, which might be executed more convenientlyin autumn than the depth of winter, especially as the people were obliged to repair to the cities of their ancestors, which were often at a great distance from the places of their abode.
After the time, the angel mentions the place of the Saviour's nativity,-in the city of David; informing us, that thus it pleased God, that He who is described as of the house and lineage of David, and of whom David himself was but a type, should have his birth in the same city where David had, to make the parallel more complete and exact. But there is yet something further in the case; for this city of David was Bethlehem, whence we find his father called Jesse the Bethlehemite; and from hence it was that the prophet Micah foretold that the ruler in Israel should come forth, ch. Luk 5:2. Now since Hebrew names are usually significant, and imposed to some special end or purpose, we may observe that the name of this city signifies the house or place of bread; and what place fitter for his birth and reception, who was and is the living bread which came down from heaven, that a man may eat thereof, and not die? After the place, the angel makes out the great characteristics of the Saviour,-who is Christ the Lord,-the Messiah, or Anointed. The natural properties of things, though separated from common to religious use, continue the same. They are hallowed by such separation; they are applied to greater objects, and employed in the highest service; but are not altered in themselves. The frankincense, the salt, the oil are the same, whether in the temple or the cottage, and are subservient to like purposes. The properties of oil are such, as have recommended it to various offices, civil and religious. It not only preserves itself, but also gives a lustre to other bodies; is a proper vehicle for odoriferous perfumes, is soft and bright, and makes the face to shine, which was of old esteemed a symbol of joy and magnificence; to which may be added, that as it feeds and maintains life in the lamp, so it served to denote the influences of the Spirit. Hence the king, the prophet, the priest, consecrated persons and thing, were anointed, to give them a lustre, and to denote and publish the separation of them from common men, and common use. Hence the offerings of a sweet savour were with oil and frankincense; but the sin-offering was without them. Lev 5:11. Oil was poured on the head of Aaron with such profusion, as to run down upon his beard, and the skirts of his garments. His sons were anointed with oil; the altar and all its vessels, the tabernacle, the laver, and its foot were anointed. We have also, in sacred and prophane history, many examples of anointing with oil. See Luk 10:34. Homer's Iliad, Τ . 38. Σ. 350. It has been already said, that kings, priests, and prophets were anointed. The word anointed was often used for prince or king. Cyrus is called the Lord's anointed: Saul was anointed captain before he was king: Zerubbabel, with his crown of gold, and Joshua the high-priest, with his crown of silver, are the two anointed ones in Zec 4:14. See also Isa 61:1. So usual was the phrase of the anointed for kings, that in the parable of the trees, Jdg 9:9 they are said to go forth to anoint a king. Hence it follows, that the expected king of the Jews, their greatest prince, prophet, legislator, priest,-each of which offices alone would have entitled him to the name of Messiah, or Anointed,-should eminently be called by the Jews the Messiah, or Christ. It is not without particular emphasis, that the angel has added to this character that he is the Lord. The title of Anointed, or anointed of the Lord, is, as we have shewn, given to kings and God's vicegerents upon earth; but the character of Christ the Lord is more exalted and sublime, and belongs only to Him, whom the prophet calls Jehovah our righteousness; and the apostle, the Lord from heaven; and who, being co-equal and co-eternal with the Father, is God of gods, or Lord of lords. He was the Lord, the Jehovah, who appeared so often under the first dispensation; to Abraham, in the plains of Mamre; to Isaac, in Gerar; to Jacob, in Beth-el; to Moses, in the wilderness. He is the Leader of the host of Israel; the Word of God, by whom he made the world, by whom he conversedwith the first and best of mankind; whom he sent as a Saviour to redeem his people from their servitude in Egypt, their captivity in Babylon, and at last, in the flesh, to redeem the world from the pollution of sin, and the dominion of death.
Luk 2:14. Glory to God in the highest, &c.- This verse is very differently understood, and the original is certainly capable of different senses. Some choose to render it, Glory to God in the highest, that is to say, in heaven,-and on earth; peace, yea, favour towards men. Others have given as the sense of it, that the good will or favour which is now shewn to men, is the glory to God in the highest, and is the peace and happiness of those who dwell on earth: which is indeed an important sense, and what the original will well enough bear; but thus to change the doxology into a kind of proverb or aphorism, seems to destroy much of its beauty. "I rather think," says Dr. Doddridge, "that they are all to be considered as the words of a rejoicing acclamation, and that they strongly represent the piety and benevolence of these heavenly spirits, and their affectionate good wishes for the prosperity of the Messiah's kingdom." See Luk 19:38. As if they had said, "Glory be to God in the highest heavens; and let all the angelic host resound his praises in the most exalted strains; for, with the Redeemer's birth, peace, and all kinds of happiness, come down to dwell upon earth; yea, the overflowings of divine benevolence and favour are now exercised towards sinful men; who, through this Saviour, become the objects of his complacential delight." We may observe, that the shouts of a multitude are generally broken into shortsentences, and are commonly elliptic; which is the only cause of the ambiguity here. Dr. Macknight gives a somewhat different turn to the passage, explainingit thus: "Glory to God in the highest heavens, or among the highest order of beings: let the praises of God (so the word glory signifies, be eternally celebrated by the highest orders of beings, notwithstanding they are not the immediate objects of his infinite goodness on earth: let all manner of happiness (so peace signifies in the Hebrew language) from henceforth prevail among men for ever, &c. And as they departed, they shouted in the sweetest, most sonorous, and seraphic strains, BENEVOLENCE; expressing the highest admiration of the goodness of God, which now began to shine with a brighter lustre than ever, on the arrival of his Son to save the world."
Luk 2:15. As the angels- As soon as, &c.
Luk 2:19. But Mary, &c.- But Mary observed all those sayings, perceiving their meaning in her own mind. Elsner. Mary was greatly affected with, and thought upon the shepherd's words; the sense of which she was enabled to enter into, by what had been revealed to herself. She said nothing, however; being more disposed to think than to speak; which was an excellent instance of modesty and humility in so great a conjuncture.
Luk 2:20. For all the things, &c.- Besides what they had heard from the angel and seen at Bethlehem, Joseph and Mary would, no doubt, upon such an occasion, give them an account of those particulars, which the sacred historian has related above, respecting the conception of this divine Infant; and this interview must have greatly confirmed and comforted the minds of all concerned.
Luk 2:21. When eight days were accomplished- Among the Jews it was reckoned dishonourableto keep company with persons uncircumcised: Act 11:3 wherefore, to render Jesus acceptable to the Jews, to fit him for conversing familiarly with them, and to qualify him for discharging the other duties of his ministry, it was in some sense necessary that he should be circumcised. Besides, as the Messiah was to be the descendant of Abraham, whose posterity was distinguished from the rest of mankind by this rite, he received the seal of circumcision, to shew that he was rightly descended from that patriarch. And further it was necessary that Jesus should be circumcised, because thereby he was subjected to the law of Moses, and put into a condition to fulfil all righteousness.
Luk 2:22. And when the days of her purification- As Jesus was circumcised, though perfectly free from sin; so his mother submitted to thepurifications prescribed by the law, notwithstanding she was free from the pollutions common in other births. It was evident, indeed, that she was a mother,-but her miraculous conception was not generally known. Because the law required that the child should be presented in the temple at the end of forty days fromhis birth, and that the usual offering should be made, our Lord's parents would therefore find it more convenient to go up with him from Bethlehem, where he was born, at the distance of sixty miles only, than after Mary's recovery to carry him first to Nazareth, which was a great way from Jerusalem: so that we may suppose reasonably enough, that they continued in Bethlehem all the days of the purification; and that from Bethlehem they went straightway to Jerusalem.
Luk 2:23. Every male, &c.- God having acquired a peculiar right to the first-born of Israel, by preserving them amid the destruction brought on the first-born of the Egyptians, though he had accepted of the tribe of Levi as an equivalent, yet would have the memory of it preserved by the little acknowledgement of five shekels, or about 12s. 6d. of our money (see Num 18:15-16.) and in case of an omission herein, it might reasonably have been expected that the child should be cut off by some judgment. The first-born, therefore, were redeemed, by paying this money, in such a sense as all the people were, when, at the time that they were numbered, each of them paid half a shekel, as a ransom for their souls, that there might be no plague among them. See Exo 30:12-16.
Luk 2:24. A pair of turtle doves, &c.- This was the offering appointed for the poorer sort, Lev 12:6-8. It is evident, therefore, that although Joseph and Mary were both of the seed royal, they were in very mean circumstances. The Evangelist mentions the presentation of the child to the Lord, before the offering of the sacrifice for the mother's purification; but in fact this preceded the presentation, because, till it was performed, the mother could not enter the temple; accordingly St. Luke himself introduces both the parents presenting Jesus, Luk 2:27.
Luk 2:25. The consolation of Israel- This is a phrase frequently used both by the ancient and modern Jews for a description of the Messiah. The day of consolation is a common phrase among them to signify the days of the Messiah; nor is there any thing more usual with them than to swear by their desire of seeing this consolation. The Messiah was very fitly called the consolation of Israel, because in all ages the prophets had been sent with express promises of his coming, to comfort the people of God under their afflictions. See Isa 49:13; Isa 52:9; Isa 62:12. Jer 31:13. Zec 1:17; Zec 1:21.
Luk 2:29. Lord, now lettest thou thy servant depart, &c.- The word rendered depart, or dimiss, is generally used to express death; and joined to the word peace, signifies a happy and contented death. There may, perhaps, be an allusion here to the custom of saying, especially to an inferior when parting, Go in peace. See Ch. Luk 7:50. This good old man, having attained theutmost pitch of felicity, in the gratification of that which had always been his highest wish, and having no farther use for life, desired immediate death; yet he would not depart of himself; knowing that no man can lawfully desert his station, till dismissed by the sovereign Master who placed him there.
Luk 2:30-32. Mine eyes have seen, &c.- Simeon, being well acquainted with the prophetic writings, knew from them that the Messiah was to be the Author of a great salvation, which, because it was planned by God, this pious man very properly refers to God;-thy salvation. He knew likewise that this salvation was not designed for the Jews only, but for all mankind; therefore he says, Luk 2:31 that it was prepared by God, to set before the face of all people, as the glorious object of their faith and hope: withal, because in the prophesies the Messiah is introduced teaching and ruling the Gentiles, he calls him after Isaiah, A light to lighten the Gentiles, and the glory of Israel; whom he greatly honoured by condescending to arise among them.
Luk 2:34-35. Behold, this child is set for the fall, &c.- In this prediction Simeon was directed to use a metaphor, corresponding to that found in Isa 8:14; Isa 28:16 which passages St. Paul has joined in one citation, and applied to the Messiah, Rom 9:33. Beheld I lay in Zion a stumbling-stone, and a rock of offence; and whosoever believeth on him shall not be ashamed. In allusion to this metaphor, Simeon, holding up the child in his arms, cried, Behold, He is set for the fall and rising again of many in Israel. This is the stumbling-stone and rock of offence, which God hath long ago foretold he will lay in Sion, and by whom many in Israel shall fall;for they shall reject him on account of the meanness of his birth and fortune: at the same time, this is a stone set for the rising again of many in Israel; because, those who are fallen may raise themselves up by leaning upon it; that is, receiving in faith and obeying him and his religion; or as the apostle has expressed it, Whosoever believeth on him shall not be ashamed. Simeon adds, for a sign which shall be spoken against;- εις σημειον αντιλεγομενον ; that is "for a mark to be shot at,"-the butt of the malice of wicked men. The phrase finely intimates the deliberate and hellish artifice with which the character and person of Christ were assaulted, while he endured the contradiction of sinners against himself. In these words, which he addressed to Mary, he foretold the reception which her Son was to meet with from his countrymen, he added, Luk 2:35. Yea, a sword,-[ρομφαια, a javelin, a dart; properly a Thracian javelin] shall pierce through thine own soul also. This seems to be a beautiful allusion to the preceding figure; as if it had been told the holy mother, that the darts levelled at her Son, should be reflected from his breast to her's in such a manner, as to wound her very heart. Whether it be rendered sword or dart, it must undoubtedly refer to the part which the blessed virgin took in all the reproaches and persecutions which Jesus met with: but never was it so signally fulfilled, as when she stood by the cross, and saw him at once most scornfully insulted, and cruelly murdered. See Joh 19:25. It is added, that the thoughts of many hearts may be revealed: that is to say, "All these things are ordered, by the Providence of God, that the dispositions of men, whether good or bad, may be made to appear."
Luk 2:36-37. And there was one Anna- While these things were transacting, there came into the temple an aged woman named Anna, whose mortification to the world partly appeared by her having lived a widow ever since her husband's death; which happened while she was very young, for she had been a widow fourscore and four years;-as did her piety likewise towards God, by the constancy with which she waited on the temple, both night and day. The meaning is not, that Anna abode continually in the temple, for none lived there except the priests and Levites; but, she attended constantly at the morning and evening sacrifices, (see ch. Luk 18:1.) and was often in the exercise of private prayer and fasting; spending the greatest part of her time in the temple, as we find the apostles doing, Act 2:46. Perhaps she might sometimes attend those anthems, which the priests sung in the temple during the night-watching, Psa 134:1-2 to which David may also allude, Psa 119:62. Some, instead of departed not, read absented not,-stayed not away.
Luk 2:38. Gave thanks likewise- The version of 1729 renders it, she expressed her thanks to the Lord, and spoke of Jesus; and it must be acknowledged, that there are in Luk 2:22; Luk 2:27 instances, in which the relative pronoun refers to a remote, and not immediately preceding substantive: but it is so evident, that Christ is so often called the Lord by St. Luke, as well as by the other sacred writers, that there can be no necessityfor giving the passage such a turn. If it be objected, that the infant Jesus, as an infant, did not seem capable at that time of returning her gratitude, we answer, that Anna might properly be said to make her acknowledgements to the Lord, if she addressed herself to the child; as Simeon had done, confessing him to be the Messiah. The original phrase ανθωμολογειτο, may have reference to Simeon's speech, and might be intended to intimate that this of Anna was a kind of response or counterpart to his; and it is not improbable that she, like Simeon, might also address some lofty hymn of praise to the God of Israelon this great occasion: at least this may be inferred from the words, "She spoke of him to all those of her acquaintance in Jerusalem, who were waiting, like herself, for the promised redemption of Israel by the Messiah;" of whose speedy appearance there was an earnest expectation raised among the pious and devout, as the appointed period of his coming now evidently approached. For the sceptre appeared to be departing from Judah, though it was not actually gone; Daniel's weeks were plainly near their period; and the revival of the spirit of prophesy, joined with the memorable occurrences relating to the birth of John the Baptist and of Jesus, could notbut encourage and quicken the expectation of pious persons at this time. See Dr. Doddridge and Bishop Chandler. An old copy mentioned by Dr. Mill, reads the last clause of this verse thus; to all who looked for the redemption of Israel. The example of these aged saints ought to impress and animate those, whose hoary heads, like theirs, are a crown of glory, being found in the way of righteousness. Their venerable lips, so soon to be silent in the grave, should now be employed in the praises of their Redeemer, that they, by the grace of God, may have thepleasuretosee,throughtheirpious attempts, the rising generation improved in true religion, and that they may quit the world with the greater tranquillity in the view of leaving those behind them, to whom Christ will be as precious as he hath been to them, and who will be waiting for God's salvation, while they are gone to enjo
Luk 2:40. And the grace of God was upon him- See the note on Luk 2:52.
Luk 2:42. And when he was twelve years old- To shew how eminent Jesus was for his wisdom even in his childhood, the evangelist gives us the remarkable instance here recorded. When he was twelve years of age his parents carried him up to the passover, with a view to instil an early regard for religion and its precepts into his tender mind. See Exo 34:23. Deu 16:16. It is generally allowed by learned men, that twelve was the age when young people, according to the Jewish maxims, came under the yoke of the law. See Lightfoot's Hor. Heb. on the place, and Wotton's Miscel. vol. 1: p. 320.
Luk 2:44. Supposing him to have been in the company- Several families then travelled together, as they do at present on such occasions, in companies, or caravans, as they are called in the East. In these companies it was not unusual for persons to leave their own families, and mix with others, for the sake of conversation in the day-time; but at night they always joined their own families again. The parents of Jesus therefore supposing him to have been among their relations, were not solicitous about him in the day; but not finding him at night, they became anxious on account of his absence; and thus having spent one day on their journey, they reached Jerusalem on the second, and spent the third in searching after him there. See on Luk 2:49. Grotius, and Shaw's Travels, Preface, p. 9.
Luk 2:46. They found him in the temple- On the morrow after their arrival, the parents of Jesus, to their great joy, found him in one of the chambers of the temple, sitting among the doctors, who at certain seasons, and particularly at the great festivals, taught there publicly; a custom hinted at in Jer 26:5-10. See also Joh 18:20. There were no less than three Sanhedrim, or assemblies of the doctors, who had apartments in the temple, two of these consisted of twenty-three persons each, one of which sat at "the east gate of the mountain of the house," the other "at the gate Nicanor," or, "the east gate of the court of Israel;" as the great Sanhedrim, consisting of seventy-one, did in the room named Gazith, near the great altar. The doctors sat on seats in the form of a crescent, but the disciples on the ground, till after the death of Gamaliel. Into which of these courts our Lord came; is quite uncertain: however, it was customary in these assemblies to propose doubts concerning the meaning of the precepts of the law, and the traditions of the elders, which was generally done by way of question. The wordhearing, is used in the rabbinical writingsto imply such skill in the traditions of the elders, as to be capable of proposing any questions concerning them, and likewise of giving answers to such as were proposed. It is certainly a great injury to the character of our blessed Redeemer, to represent this history, whether in pictures or words, as if Christ went up into the seats of the doctors, and there disputed with them. Not one word is said of his disputing by the evangelist; but only of his asking some questions, and answering others. It was a very usual thing in these assemblies, and indeed the very end of them; for they were principally designed for the catechetical examination and instruction of young people. All was conducted, no doubt, with the utmost modesty and decorum; and if Jesus were with others at the feet of these teachers, where, as we observed, learners generally sat, he might be said to be in the midst of them, as they sat on benches of a semicircular form, raised above their auditors and disciples. See Lightfoot, Drusius, and Doddridge.
Luk 2:47-48. And all that heard him were astonished- The words rendered astonished in this verse, and amazed in the next, are much more forcible than our translation of them. They import, that they were in a transport of astonishment, and were struck with admiration. As our Lord himself has told us, that on this occasion he was employed in his Father's business, it is probable that in these his answers and objections, he modestlyinsinuated corrections of the errors wherewith the Jewish teachers had now greatly disfigured religion. If we recollect that the school learning of the Jews was at this time at its highest pitch, and that our Lord, at the age of twelve years, was superior to the greatest doctors whom the Jews could boast of, there will appear very just grounds for the admiration here mentioned. His parents were particularly and beyond measure surprised, to find him engaged in such an employment; and hismother in particular, not able to express the emotion she was in, chid him with a tender vehemence for leaving them without their knowledge, and putting them to so much pain. The word rendered sorrowing, οδυνωμενοι, is expressive of the most racking anguish, and is often applied to the distress and pain of a woman in travail; it has therefore been rendered, with great concern,-with inexpressible anxiety and distress.
Luk 2:49. Wist ye not, &c.- Some render this, Know ye not that I must be in my Father's house? With this translation the Syriac version agrees: and it is certain that the Greek will well bear this translation, and that the reply appears with peculiar propriety, if it be supposed to signify, that though they thought him lost, yet he was at home; he was in his Father's house. He calls the temple his Father's house, Joh 2:16 and thus gives a tacit hint, that in staying behind at Jerusalem, he had not left his true Father. It is to be remembered, that this is the first visit Christ had ever made to the temple since he was a child in arms; it is no wonder, therefore, that the delight he found here inclined him to prolong it. How happy those children, who, like the Holy Jesus, love the house and ordinances of God, and thirst for the instructions of his good word!
Luk 2:50. They understood not the saying- They did not fully comprehend the meaning of this expression. The phrase implies, that there was something more in Christ's words than at first appeared.
Luk 2:51. But his mother- And his mother.
Luk 2:52. And Jesus increased in wisdom and stature- The word signifies either age or stature; but the latter seems evidently to be here meant. Erasmus remarks, (nearlyin these words) that all the endowments of the Man Christ Jesus were owing to the divine beneficence, and that his Deity communicated itself in a gradual manner to that human nature which it had assumed. Some perhaps may wish to know the history of our Lord's childhood and private life; what early proofs he gave of his having the divine nature united to the human; what proficiency he made in knowledge, and the methods by which he advanced therein; in what way he employed himself when he arrived at man's estate; what notions his acquaintance formed of him; the manner of his conversation with them, and other things of a like nature,-which the Holy Spirit has not thought fit to explain. The following particulars only are left upon record:-that he had not the advantage of a liberal education, (Joh 7:15.) receiving no instructions, probably, but what his parents gave him according to the law; (Deu 4:9-10; Deu 6:7.) yet that at the age of twelve years, when carried up to Jerusalem, he distinguished himself among the doctors by such a degree of wisdom and penetration, as far exceeded his years:-that he very early understood the design on which he was come into the world;-Wist ye not that I must be about my Father's business?-That as he grew in years, he became remarkable for his wisdom and stature, advancing gradually in the former as well as in the latter; and that by the comeliness of his person, the sweetness of his disposition, and the uncommon vigour of his faculties, he engaged the affections of all who had the happiness to be acquainted with him:-that, as his mind was filled with wisdom, and always serene, being perfectly free from those turbulent passions which distract other men, his countenance no doubt must have been composed and agreeable, such as did betoken the strength of his understanding, and the goodness of his heart. This may be implied by the expression, the grace of God was upon him, Luk 2:40 unless it be thought an explication of the preceding clause, He waxed strong in spirit, and was filled with wisdom, Raphelius, Not. Polyb. p. 186 makes it probable, that the grace of God, in that passage, is the highest Hebrew superlative, being an expression of the same form with, the mountains of God, that is to say, exceeding high mountains,-and so is equivalent to the description which Stephen gave of Moses's beauty, Act 7:20. He was αστιεος τω Θεω, fair to God,-exceeding fair. Besides, we find the word χαρις, grace, used in a similar sense by St. Luk 4:22 and all-wondered at the gracious words which proceeded out of his mouth, επι τοις λογοι ; της χαριτος, at the harmony and beauty of his diction, as well as the importance of his subject. However singular this observation concerning our Lord's form may appear, yet a nearer view of it will conciliate our approbation: for if his stature was so remarkable in his youth, that it twice deserved the notice of the evangelist, ver.40, 52 his comeliness might be so likewise. Nor is any thing which the prophets have said of him, as forinstance, Isa 52:14 inconsistent with this conjecture: for the meanness of the Messiah's condition, and the disposition of the Jews towards him, are described in that prophesy, rather than the form of his person. Just as Psa 45:3 describes the triumphs of his religion, rather than the majesty and glory of his outward form. The evangelist tells us farther, that Jesus was possessed of an uncommon and prevailing eloquence, insomuch that his hearers were often amazed at the beauty of his discourses; (ch. Luk 4:22.)-and some of them made to cry out, Never man spake like this man, Joh 7:46.-That he remained subject to hisparents, and lived with them in humble obscurity,till he entered on his public ministry, which commenced about the thirtieth year of his age; the excellency of his divine nature having been for the most part vailed during the whole course of his private life:-and, that probably as soon as his strength permitted, he wrought with his father at his occupation as a carpenter, (Mar 6:3.) leaving us an admirable example both of his filial duty, and prudent industry. These are all the particulars which the Holy Spirit has thought fit to communicate to us concerning our Lord's life.
Inferences drawn from Christ's sitting among the doctors.-Even the spring shews us what we may hope for from the tree in summer. In his younger years, therefore, would our Saviour give us a taste of his future excellence; lest, if his perfection should have shewed itself without warning to the world, it might have been entertained with more wonder than belief; If after this early demonstration of his divine graces, the incredulous Jews would nevertheless say, Whence hath this man his wisdom and his mighty works? Let us ask what would they have said, had he suddenly leaped forth into the clear light of the world?-The sun would dazzle all eyes, were it to break forth at its first rising into its full strength: now, it has both the day-star to go before it to bid men look for the glorious day, and also the lively colours of the day to publish its approach. The eye is comforted, not hurt, by its appearance.
The law of the passover extended only to the males; I do not find the blessed virgin bound to this annual voyage; the weaker sex received indulgence from God; but she, knowing the spiritual profit of the journey, takes the voluntary pains of measuring that long way every year. Piety regards not, any more than God's gracious acceptation, the distinction of sexes. They who would go no farther than they are dragged in their religious exercises, are not at all of kin to her, whom all generations shall call blessed.
In all his examples the blessed Jesus meant our instruction; this pious act of his youth was intended to lead our first years into timely devotion, and set us on our way to Jerusalem. The first liquor seasons the vessel for a long time after. It is every way good for a man to bear God's yoke even from his infancy. He that sets out betimes in the morning, is more likely to dispatch his journey, than he who lingers till the day be spent.
This holy family came not to look at the feast only, and be gone; they duly staid out all the appointed days of unleavened bread: their worldly business, their secular concerns, could not either keep them from Jerusalem, or send them away immaturely. Worldly cares must give way to sacred; and unless we will depart unblessed, we must attend God's service till we may receive his dismission; and can indeed say with Simeon, Lord, now lettest thou thy servant depart in peace.
The feast ended, what should they do but return to Nazareth? God's services may not be so attended, as that we should neglect our particular callings. They are grievously mistaken, to their own hurt, and the dishonour of the Almighty, who think God cares for no other trade but devotion. Piety and diligence must keep due interchange with each other; nor does God less approve of our return to Nazareth, than of our going up to Jerusalem.
We cannot think that the blessed virgin, or the good and solicitous Joseph, could be so neglectful of their divine charge, as not to call him to them on their setting forth from Jerusalem; but their back was no sooner turned on the temple, than his face was towards it. He had business to do, and meat to eat in that place, when their services and their feasts were ended. He in whom the Godhead dwelt bodily, could do nothing without God: his true Father led him away from his supposed parent: sometimes the affairs of our ordinary vocation may not grudge to yield unto spiritual occasions.
The parents of Christ knew him well to be of a disposition not strange, nor sullen, but sweet and sociable. They supposed therefore that he had spent his time on the way in the company of their friends and neighbours; and when evening came, they go to seek him among their kinsfolk and acquaintance. He had not been sought among them now, had he not been accustomed to converse with them heretofore. Neither as God, nor man, does he take pleasure in a stern, froward austerity, and wild retirement; but in a mild affability, and amiable conversation.
Gracious Saviour! who can miss, and not mourn for thee? Just is that sorrow, and seasonable are those tears, which are bestowed upon thy loss. Of what comfort are we capable, while we want thee? O let thyself loose, my soul, to the fulness of sorrow, when thou findest thyself bereaved of him, in whose presence is fulness of joy; and refuse to receive comfort from any thing but his return.
In vain is Christ sought among his kindred according to the flesh. So far, alas! are they still from giving us their aid to find the true Messiah, that they are but too apt to lead us from him. Back again, therefore, must Joseph and Mary be gone, to seek him in Jerusalem, whom their soul loved. At last, on the third day, they find him in the temple. He who could rise again the third day, and be found among the living, would now also the third day be found of his parents, after the sorrow of his absence.
But where wert thou, and how tended, O blessed Jesu, for the space of these three days? I know, if Jerusalem should have been as unkind and niggardly to thee as Bethlehem, thou couldst have commanded the heavens to harbour thee; and if men did not minister unto thee, thou couldst have commanded the service of angels:-but further I inquire not,-for further thou revealest not. This only I know, that hereby thou intendedst to teach thy parents that thou couldst live without them; and that not out of any indigency but out of a gracious dispensation alone, thou choosedst ordinarily to depend on their care.
In the mean time, thy divine wisdom could not but foreknow all those corroding thoughts wherewith the heart of thy mother must needs bleed:-yet wouldst thou leave her for the time to sorrow, and visit her who bore thee with this earthly affliction. None ever sought thee with a sincere desire, of whom thou wert not found; and where should we rather hope to find thee, than in the temple?-There is the habitation for the God of Israel; there is his resting-place for ever.-O all ye who are grieved with the want of your Saviour, see then where you must seek him: in vain shall you hope to find him in the streets, in the taverns, in the theatres: seek him in his holy temple; seek him with piety; seek him with faith; there shall ye assuredly meet and recover him.
While children of that age were playing in the streets, Christ was found sitting in the temple, to hear and converse with the doctors of the law. He who, as God, gave them all the wisdom they had, as the Son of man, hearkens to the wisdom that he had given them. He who sat in their hearts, as the author of all knowledge, sits in the midst of their schools a humble disciple, that, by learning from them, he might teach all the younger sort humility and due attendance on their instructors: he contents himself to hear with diligence, to ask with modesty, and to teach only by insinuation. Behold him, that could have taught the angels, listening, in his minority, to the voice of men. First, he hears, then he asks, (Luk 2:46.) after that he answers. How much more then does it concern us to be hearers, ere we offer to be teachers of others? He gathers that hears; he spreads that teaches. If we spend before we gather, no wonder if we soon prove bankrupts.
What wonder was it that these great rabbins all wondered at the understanding and answers of this infant tutor? Luk 2:47. Their eyes saw nothing but human weakness; their ears heard divine sublimity of matter. And why then did ye not remember, O ye Jewish teachers, that to us a child was born, that to us a son was given, whose name shall be called Wonderful, Counsellor, the mighty God, the Everlasting Father, the Prince of Peace? Why did ye not now call to remembrance what the star,-the sages,-the angels,-the shepherds,-Zachary, Simeon, Anna had pre-admonished you? Fruitless is the wonder, that endeth not in faith. No light is sufficient where the eyes are held through prejudice or unbelief.
The doctors were not more amazed to hear so profound a childhood, than the parents of Christ were to see him among the doctors, Luk 2:48. And now, not Joseph,-he knew how little right he had to that divine offspring,-but Mary breaks forth into that loving expostulation, Son, why hast thou dealt so with us? Wherein she evidently meant to express rather grief than correction and reproach. Herein, only, the blessed virgin appears to have offended, in that her inconsideration did not recollect, that some higher respects than could be due to flesh and blood, must have called away the Son of God from her, who was the daughter of a man. How naturally are we all partial to ourselves! how prone to the regard of our own supposed rights! Questionless this gracious saint would by no means wilfully have preferred her own attendance to that of her God: through heedlessness, however, she offends. Her Son and Saviour is her monitor. How is it that ye sought me? Knew ye not that I must be about my Father's business?
Immediately before, the blessed virgin had said, thy Father and I had sought thee with heavy hearts. The Son of God stands not upon contradiction to his mother in this case; but leading her thoughts from his supposed father to his true, from earth to heaven, he answers, Knew ye not that I must be about my Father's business? It was honour enough for her to hear, that he had vouchsafed to take flesh of her. It was his eternal honour, that he was God of all, the everlasting Son of the heavenly Father. Good reason therefore was it, that the respects of flesh should give place to the God of spirits. How well contented was holy Mary with so just an answer! How does she now again in her humble heart renew her reply to the angel, Behold the servant of the Lord; be it unto me according to thy word! We are not worthy to say we have a Father in heaven, if we cannot steal away from these earthly distractions, and employ ourselves in the service of God, in the all-important business of our heavenly and eternal Father.
REFLECTIONS.-1st, The morning-star being arisen, the sun of righteousness cannot be far behind: in the fulness of time God sends forth his Son, born of a woman. We have,
1. The time of Christ's birth; in the reign of Augustus Caesar. When he had extended the Roman monarchy to the greater part of the known world, and was now in perfect peace throughout his vast empire, he orders a general enrolment to be made through the provinces, that every man, according to his ability, might pay a suitable tax: and this was done under the inspection of Cyrenius, the governor of Syria, with which Judea was joined as one province; so that it evidently appeared the sceptre was departed from Judah, by this badge of servitude, Gen 49:10 the fourth monarchy was now risen to its glory. Dan 2:44 and therefore in this time of peace was the proper and appointed period fixed by the ancient prophesies for the appearing of the Prince of Peace, the Messiah.
2. The place where Jesus was born; at Bethlehem; whither his parents were obliged to go, on account of this enrolment, they being of the lineage of David, and therefore called to appear at the seat of their ancestors. Augustus only meant his own glory and advantage in this matter; but God had designs to serve by him which he knew not: it was thus evident that our Lord sprung from David, and the scripture was fulfilled which fixed his going forth from Bethlehem, Mic 5:2. By such mysterious ways does God work, accomplishing his own gracious purposes, and making those who least intend it, subservient to his own designs.
3. The wretched circumstances in which Christ came into the world. Though a first-born son, and of royal extraction, not to mention his divine honours, yet was he born in the stable of an inn, and his cradle a manger. Thus did the everlasting Father become an infant of days; he who bound up the deep in swaddling-bands, was himself swashed as a babe; he, whom the heaven, and the heaven of heavens cannot contain, was hid in a manger; He, who in uncreated glory on his eternal throne, was the object of adoration to all the angelic hosts, is thrust into a stable to dwell among the beasts of the earth: so low did he humble himself, when he became man for us men and for our salvation; and took the form of a servant as a prelude to his submitting to the death of a slave.
2ndly, Amid the deeper humiliation of Jesus, some bright displays of his uncreated glory still broke forth, that we might not stumble at the meanness of his appearing in the flesh, but be made to confess, Truly this is the Son of God. We have,
1. The appearance of an angelic minister to notify the birth of the Prince of Peace; not to the mighty monarchs of the earth, that they should come and pay their homage before the King of kings, and Lord of lords; but to poor shepherds, who were by night watching their flocks. They were employed in their honest calling, and were then favoured with this unexpected visit from above: God will put this honour upon industry. The angel stood over them in the air, and the earth shone with his brightness; a divine glory compassed him about and fear seized their minds at the presence of this celestial messenger. Visits from the unseen world to men, conscious how ill they have deserved at God's hand, may well alarm us, and make even gracious souls afraid.
2. The heavenly visitant soon quieted their troubled minds, saying, Fear not, no danger is near, no evil portended, but the very contrary; for behold (with wonder and delight attend my message) I bring you good tidings of great joy; the happiest news that ever reached the sinful sons of men, and which shall be to all people; not to the Jews only, but to the Gentiles also, alike interested in this message. For unto you is born this day, in the city of David, a Saviour, which is Christ the Lord, the long-expected Messiah, the Lord of life and glory, the Saviour to the uttermost, unto all those who come to God by him, who without him must have been for ever undone. And this shall be a sign unto you, whereby you may assuredly know him, and a strange sign indeed it was; ye shall find the babe wrapped in swaddling clothes, lying in a manger, the last place surely where they would ever have sought the Messiah, after such a glorious herald had proclaimed his birth and titles; but the most eminent distinction of God incarnate was his deep humiliation. Note; (1.) If there be a Saviour born, we must seek him for ourselves, that we may obtain an interest in him. (2.) None perish in their sins, but they who will not come to him that they may have life; for he is able to save to the uttermost all who come to God by him, seeing that he is Christ the Lord.
3. Suddenly a multitude of the angelic host joined this celestial messenger, to celebrate the divine glory, and to congratulate the sons of men on this auspicious occasion. The morning-stars that sang together, and all those sons of God who shouted for joy to see the world's foundation laid, now join with greater transport to adore this more transcendent display of the divine benignity in the redemption of sinners by the incarnation of Jehovah. (1.) They ascribe to God glory in the highest; all his divine perfections are to the uttermost exalted; his infinite mercy, that moved him to pity sinners; his surpassing wisdom, that contrived, and his almighty power and grace, that accomplished the wondrous means of man's salvation; his adorable justice; his matchless love; his unchangeable faithfulness to his promises, all shine with peculiar lustre in the redemption which is by Jesus Christ. (2.) They congratulate the sinful sons of Adam on the peace sent down from heaven to earth:-Peace with God, as reconciled through his Son; peace in the believer's conscience now undisturbed with fears of guilt; peace between the discordant sons of men; and all these blessings purely flowing from God's good will; not for the sake of any merit in us, but to the praise of the glory of his grace. If angels sing, shall men be silent? How ought we to echo back the sound; for us, and not for them, is this salvation wrought; to us this mercy is extended; most bounden are we for ever to bless and praise the God of all grace for this inestimable gift, the Son of his love.
4. No sooner had these angelic ministers finished the heavenly song, and returned to their shining realms of bliss, than instantly the shepherds resolved to go and see this wondrous child, fully persuaded of the truth of what they had heard, and acknowledging the distinguishing mercy of God in having thus revealed it unto them: hasting therefore to Bethlehem, they found every circumstance as it had been told them, and the babe lying in the manger. Note; When God sends us on his errands, we should make no delay: all must be left to go where he calls.
5. Fully confirmed in the persuasion that this was the promised Saviour, they failed not to spread the glad tidings, relating all that they had seen and heard from the angel, or Mary, concerning this child. And as they were plain and undesigning men, concurred in the same report, were eye and ear witnesses of the facts which they asserted, it exceedingly amazed all those to whom they gave the account; they knew not how to question the truth, and yet-that the Messiah should be born in a stable; that his parents should be persons so obscure; that poor shepherds only should be favoured with the notice of his birth, and not the chief-priests and rulers of the nation; all these circumstances staggered them. Thus the report was the wonder of a day, and soon died away, and was forgotten; but Mary kept all these things, and pondered them in her heart, comparing them with what had before passed; confirmed thereby in her faith and hope, and silently storing up every circumstance in her memory against some future occasion. Meantime the shepherds returned to their former occupation, blessing and praising God for what they had heard and seen, so exactly correspondent with all that the angels had told them; and waiting, no doubt, in hope for the day when this child should come to manhood, and publicly appear as Israel's Saviour.
3rdly, He who was made under the law for us, submitted not only to all the moral precepts, but to the ceremonial institutions.
1. He was circumcised the eighth day, binding himself thereby to the observance of the law; humbling himself to this painful rite, as born in the likeness of sinful flesh; owning himself of the seed of Abraham, and wearing this badge of the children of God, as under the instituted seal of the covenant devoted to him. At this time, as usual, his name was also given him, and he was called Jesus, having been so named of the angel before his conception, to signify his glorious character as a Saviour from sin, Satan, death, and hell.
2. He was, at the end of the time appointed for his mother's purification, or forty days, their purification as some copies read, Lev 12:4 presented in the temple as holy to the Lord, Exodus 13. God having reserved to himself the first-born of Israel, in commemoration of his sparing them when he slew the Egyptians; while his mother also brought an offering for herself, according to the prescription of the same law, a pair of turtle-doves, or young pigeons, which in case of poverty were accepted instead of a lamb and a dove, Lev 12:6-8 the one as a sin-offering of atonement, in testimony of her unworthiness of the mercy that she had received; the other as a burnt-offering, expressive of her thankfulness.
4thly, Amidst all the meanness and poverty of Jesus, very glorious were the testimonies borne to him from heaven and upon earth. We have,
1. The public declarations of Simeon; a man, it seems, of distinguished note in Jerusalem, who just then came, by divine direction, into the temple.
[1.] The account given concerning him is greatly to his honour. He was just towards men, and devout, eminently religious toward God, waiting in faith and patience for the consolation of Israel, the promised Messiah, whose coming in the flesh was to be the great joy of all believers, Gentiles as well as Jews; the time of whose appearing, fixed in the prophetic writings, was now at hand: and the Holy Ghost was upon him, not only as a Spirit of holiness, but as a Spirit of prophesy: And it was revealed unto him by the secret inspirations of the Holy Ghost, that he should not see death before he had seen the Lord's Christ, whom his eyes should behold before they were closed in the dust. And accordingly, just at that instant, he came by the Spirit into the temple, under some divine warning of what was doing there: and when the parents brought in the child Jesus, to do for him after the custom of the law, to present him to the Lord, and pay the price of redemption, then took he him up in his arms, in a transport of joy, as having found him whom he had so long and so earnestly expected; and blessed God, and broke forth into the following prophetic song of praise; Note; (1.) We must not be weary of waiting; though the Lord may for a while exercise our patience, all his promises are sure to persevering believers. (2.) Christ is the consolation of his Israel; he makes all those happy who by faith embrace him. (3.) They who have Jesus in their arms, in their hearts, can look death in the face with confidence.
[2.] His discourse on this occasion, was solemn and joyful. He said, Lord, now lettest thou thy servant depart in peace, according to thy word, farewel life, welcome death! He is now content to be gone, since God has thus graciously fulfilled his promise to him; and cheerfully resigns his soul in confidence of exchanging a perishing world for an eternity of glory: For mine eyes have seen thy salvation, that Messiah, who is come to be the author of eternal salvation to all the faithful; which thou hast prepared before the face of all people, and now manifested in the flesh to accomplish the glorious work; a light to lighten the Gentiles, who have long sat in darkness, ignorance, and idolatry, but now shall be made partakers of the light of truth and the grace of the gospel; and the glory of thy people Israel, among whom his personal ministry was employed; who were spectators of his miracles; from whom he descended after the flesh; by whom, as his apostles and evangelists, he first propagated the knowledge of his salvation; and, in him all the spiritual Israel are justified, and in him they glory. Isa 45:25. Note; (1.) A believing sight of Christ, and of the great things that he has prepared for the faithful, will not only enable us to overcome the terrors of death, but to triumph in its approach. (2.) We may not leave our post till the Lord grants us our dismission; our time is in his hand; while he has work for us to do, we must be content to be here, till he calls us to depart, and be with him; which is far better. (3.) Christ is the Sun of righteousness; there is nothing but darkness and death in the spiritual world, till he arises with healing in his wings.
[3.] Simeon concludes with his benediction on the parents of Jesus, and a prediction for their notice. They marvelled at these transcendently glorious testimonies which were borne to their infant Son; while Simeon congratulated them on their distinguished felicity, and prayed that the best of blessings might descend upon them. He blessed them, and said unto Mary his mother, as more especially the parent of Jesus, and interested in what he was about to say; behold, with wonder, and with confidence in the truth which I declare, this child is set for the fall and rising again of many in Israel; he will be to many native Jews a stone of stumbling, and a rock of offence, Isa 8:14-18 while by his power and grace others will be raised up to newness of life, even many who at first were offended at him; and he shall quicken all believers in Israel and throughout the world, and bring all those who perseveringly cleave to him unto eternal glory; and for a sign which shall be spoken against; his humiliation and sufferings will give a handle to his persecutors to blaspheme and revile him; yea, and so bitter will the enmity be against him, that it will extend to all his relations and friends, a sword shall pierce through thy own soul also, such anguish and pain you will endure from the view of his insults and sufferings, and from those which you may be called to endure for the profession of your faith in him; that the thoughts of many hearts may be revealed, these times of persecution most effectually serving to discover the faithful disciples from the hypocrites and apostates. Note; (1.) The same gospel is to some the savour of death unto death, which to others is the savour of life unto life. (2.) They whom Jesus raises, must first be laid low in the dust of humiliation. (3.) Most of our comforts in this world have some crosses annexed to them.
2. Anna the prophetess confirms, just at the same instant, what Simeon had spoken concerning the glory of the child Jesus.
[1.] Her person and character are described. Her name was Anna, whom the Lord had endued with a spirit of prophesy. She was the daughter of Phanuel, a person probably of some note, and of the tribe of Asher; a very aged woman, having lived seven years with a husband, and ever since continued a widow of about eighty-four years, a great age, if comprehending the whole of her life; but if reckoned as her years of widow-hood, will carry her age at lowest to above a hundred years. Yet though so old, she constantly attended the stated worship of the temple morning and evening, and on all solemn occasions; and was much in fasting and prayer, a singular instance of piety and devotion.
[2.] Her testimony concerning Jesus is recorded. Just at the instant that Simeon was discoursing concerning him, she came in; and, with thanksgiving and praise to the Lord, confirmed what he had spoken concerning the child. And among all her religious acquaintance, who were expecting the Messiah's appearing, and looking for his redemption, she spake of the Son of Mary, as the person raised up of God for this great design. Note; (1.) They who are constant at the temple, and careful to keep up communion with God, will find many a blessed and happy visit from him, which they perhaps hardly expected. (2.) They who know Jesus themselves, are in duty bound to spread that knowledge far and wide, and to endeavour to bring others to an acquaintance with his salvation.
5thly, Our curiosity might have tempted us to wish for some more large and particular accounts of the infancy and childhood of Jesus; but as till his public appearance in the character of the Messiah we had no particular need of it, all that the Holy Ghost has been pleased to record of the first twenty-nine years of his life, is contained in a few verses; where some beams of his glory, even from his earliest days, are seen to break forth, as presages of his future greatness.
1. After he was presented in the temple, he for the most part, till twelve years of age, lived with his parents at Nazareth, whither they were directed to go after their return from Egypt, Matthew 2. There he grew up as other children do; and as his stature increased, and reason began to dawn, he displayed the most uncommon natural abilities; was endued with wisdom far beyond his years; and instead of that foolishness which is bound up in the heart of all other children, and immediately begins to discover itself with the first dawnings of sense, in him nothing was seen of folly or perverseness. The grace of God eminently governed his spirit and conduct from his tenderest years, and the favour of God towards him appeared most evident and singular.
2. At the age of twelve, he gave some amazing evidences of his extraordinary wisdom, and some intimations of the great work that he had in view.
[1.] At this time he went up to Jerusalem with his parents to the passover, where all the males from that age were commanded to appear to celebrate this solemnity. Note; it is highly incumbent on parents to acquaint their children betimes with their covenant-relation to God, and to endeavour to engage them early, with their own free choice, to surrender themselves up to him as his willing servants.
[2.] When they had stayed during the seven days of the feast, and then had set out on their return for Nazareth, the child Jesus remained behind in Jerusalem: probably when they went up to worship on the morning before they proceeded on their journey, he left them in the temple; and as the men and women travelled in different companies, each of his parents supposed that he had been with the other, or with some of their relations, great numbers of whom travelled together; till, at even, when they met, to their surprise they missed their son; and after a fruitless search among all their relatives and acquaintance, they turned back to Jerusalem in the morning to seek for him. (See the Annotations.) Note; Our relatives and acquaintance are too often unable to direct us to Jesus; we must go farther for our information.
[3.] At last they found him on the third day in the temple, in one of the chambers, probably where the Sanhedrim sat, or where the wise men instructed their catechumens; there Jesus was, among other young persons, hearing their discourses, answering their questions with the most amazing acuteness, and proposing others to them, which shewed uncommon wisdom and penetration; insomuch that they were all astonished at the sagacity of his replies, and the depth of his understanding, so exceedingly beyond his years, and such as made him appear worthy a place among the highest rabbis, instead of a seat at their feet as a catechumen.
[4.] Having found him, they were amazed to see him thus admired and esteemed by the doctors; and his mother began tenderly to expostulate with him on his stay, which had given them such anxiety and grief: but he gently rebuked her solicitude, who, after all that had passed, ought not to be surprised at finding him there. Where should he be so properly as in the courts of his Father's house? and what so fit an employment for him, as to be thus about his Father's business? but they understood not his meaning: his regal office, as the Messiah, the son of David, they believed; but of his prophetical character, and the nature of his spiritual kingdom, they seem not yet to have had clear ideas.
3. He returned to Nazareth, submitting to his parents in every instance of filial duty; and his mother stored up his sayings in her mind, expecting, that though she now but little understood them, hereafter they would be explained more fully. Till he was thirty years of age, he continued in this obscure abode, and under the government of his parents, probably working as a carpenter for their maintenance and his own: and as he advanced to manhood, his attainments in wisdom and understanding were amazing, his faculties most enlarged, and his soul filled with all those gifts and graces which the human nature, by its union with the Divine, was prepared to receive. Thus he grew highly in God's favour; and admired and esteemed by all who were acquainted with his singular excellencies. Note; (1.) Let children, when grown up, learn of Jesus subjection to their parents; that is a duty which we must ever pay. (2.) Though the truths of God, which we are taught, may not at first be understood by us, yet the knowledge of them will prove highly useful, when afterwards God gives the spiritual understanding. (3.) Those children are indeed their parents' glory and joy, whose wisdom and graces increase with their years, and exceed them.
