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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,¹³¹¹³¹     “Il baisse la teste;” — “he bows the head.” 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 cradle¹³²¹³²     “Comment il a este heberge.” 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” (Philippians 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,¹³³¹³³     “Non modo hospitii jure;” — “non point comme un logis pour y estre hebergez en passant.” but as our eternal country and inheritance, and that angels might receive us into their abode.

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 Corinthians 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,” (Philippians 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 “lofty¹⁴²¹⁴²     “En paroles magnifiques;” — “in magnificent words.” words of human wisdom,” or in any worldly splendor,¹⁴³¹⁴³     “En quelque lustre et apparence du monde;” — “in any luster and display of the world.” (1 Corinthians 2:4,5;) so this inestimable “treasure” has been deposited by God, from the beginning, “in earthen vessels,” (2 Corinthians 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 dung¹⁴⁴¹⁴⁴     “Ex pecudum stercore;” — “sur la fiente des bestes.” of cattle, to be our instructors.

9. And, lo, the angel of the Lord came upon them He says, that the glory of the Lord¹⁴⁵¹⁴⁵     “La clarte du Seigneur;” — “the brightness of the Lord.” shone around the shepherds, by which they perceived him to be an angel.¹⁴⁶¹⁴⁶     “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.” 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.

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,” (Psalm 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.¹⁴⁷¹⁴⁷     “Ce n'est que fumee;” — “it is only smoke.” 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,” (Romans 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.¹⁴⁸¹⁴⁸     “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.”

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” (Ephesians 2:14) has been thrown down, the same message has reference to the whole human race.¹⁴⁹¹⁴⁹     “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.” For Christ proclaims peace, not only, to them that are nigh, “but to them that are, far off,” (Ephesians 2:17,) to “strangers” (Ephesians 2:12) equally with citizens. But as the peculiar covenant with the Jews lasted till the resurrection of Christ, so the angel separates them from the rest of the nations.

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.¹⁵⁰¹⁵⁰     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 word σωτ́ηρ, and in this, as well as many other instances, calls in the aid of a richer and more expressive language than his own. — Ed. Christ is called Savior,¹⁵¹¹⁵¹     “Salvator.” because he bestows a complete salvation. The pronoun to you¹⁵²¹⁵²     “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.” 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,” (Isaiah 9:6;) and Zechariah, “Behold, thy King cometh unto thee lowly,” (Zechariah 9:9.)