Notes on Luke 2:1-10

Caesar Augustus (Luke 2:1), born Gaius Octavius (the great-nephew of Julius Caesar), became Augustus ("holy" or "revered") in 27 B.C. and ruled until A.D. 14, when he was succeeded by Tiberius (Luke 3:1). Hughes' states:

It was under Augustus' rule that decisive strides were taken toward making the Caesars gods. In fact, at about the same time Luke was writing these words, some of the Greek cities in Asia Minor adopted Caesar's birthday, September 23, as the first day of the New Year, hailing him as "savior." An inscription at Halicarnassus (birthplace of the famous Herodotus) even called him "savior of the whole world."

Augustus issued a decree, an imperial edict (cf. Acts 17:7), that had implications for the entire Roman world. Records do show that Augustus sought to reorganize the financial policies and procedures of the empire. Luke seems to be referring to an administrative direction from the emperor.

Quirinius was the governor of Syria (Luke 2:2) when a census was carried out in A.D. 6. He also was active in that area from 10-7 B.C. It seems to have been the custom to conduct a census at intervals of 14 years, so Quirinius would have been in the area at the time about which Luke wrote. People returned to their ancestral homes for registration (Luke 2:3). Stein says, "Like Nebuchadnezzar and Cyrus, Caesar Augustus is seen as a divine agent bringing about God's purpose and plan. In mentioning this Roman emperor, Luke revealed his historical interests and indicated that salvation history is both particular (Jewish) and universal in its implications (the Roman world)."

in those days. This phrase connects what follows to the previous section (1:80). Christianity is grounded in history, not mythology (see notes on 1:1-4). Caesar Augustus. The great nephew of Julius Caesar. He fought his way to power by defeating Marc Antony and Cleopatra. His reign was characterized by the peaceful stability he brought to the empire (31 BC–AD 14). Originally named Octavian, he was the first Caesar to take the title Augustus after the Roman senate granted it to him. The title means holy or revered. This was the first step at making the Caesars gods for the people. One ancient city had an inscription that hailed him as "the Savior of the whole world." Luke showed the contrast between Caesar and Christ, the true Savior. census. For the purpose of collecting taxes. Luke used exaggerated language to describe its extent. It extended to the known world of the Roman Empire.

This verse presents some historical difficulties. There was a Quirinius who governed Syria and carried out a famous census in AD 6 (see Acts 5:37; Josephus, Antiquities, 18.26). However, this was after the death of Herod the Great (4 BC), whom we know was alive during Jesus's birth (1:5; Matt. 2:1-18). Three options could explain the apparent discrepancy. First, the Greek could allow for the translation the first census before Quirinius was governor. This would mean Luke distinguished between the census at Jesus's birth and the later famous one. Second, it could be that word governor was used as a general term and only meant Quirinius was an administrator of the census. Then later he came to power formally as the governor. Finally, it's possible that there were two governors named Quirinius, though we only have extra-biblical records of one.

Because of the decree of Augustus, Joseph returned to his hometown. Joseph belonged to the house and line of David, so he went from the town of Nazareth in Galilee to Judea, to Bethlehem (cf. Mic. 5:1-2); the town of David. From Nazareth to Bethlehem was approximately 85-90 miles, so the trip would have been about 3 days.

He and Mary (who was pledged to be married to him, cf. Matt. 1:25) went there to register for the census. Bock states, "A journey to the ancestral home would have fit Jewish practice, so that the custom was done in a culturally inoffensive manner (2 Sam 24). This was important, since the tax itself would have been a painful reminder of Israel's position before Rome."

While in Bethlehem, Jesus - Immanuel (God with us, Matt. 1:23) - was born. It was Mary's first-born (cf. Luke 1:34). "First-born" does not preclude Mary from having other children. Jesus had other 'step-brothers and sisters ((Luke 8:19-21; Acts 1:14; cf. Mark 6:3; etc.).

Mary wrapped Jesus in "cloths" (cf. Ezek. 16:4; cf. Wis. 7:4). Jesus was placed in a manager (Luke 2:7), a feeding trough for animals. The mention of there being "no room for them in the inn," does not mean there was no room for them in a motel room. It means there was lack of a suitable place to give birth. Stein says, "The "inn" probably refers to a public caravansary (a crude overnight lodging place for caravans), which was the one lodging place in Bethlehem." Though navity scenes of today reflect otherwise, the Scripture makes no mention of animals being present. Luke makes no mention of wise-men at all, but Matthew makes mention of wise-men (pl.), but does not state that there was three (Matt. 2:1-12).

Hughes states, "The baby Mary carried was not a Caesar, a man who would become a god, but a far greater wonder - the true God who had become a man!"

Joseph and Mary (v. 5) traveled from their home in Nazareth (1:26) to Bethlehem. This was the ancestral home of Joseph who was a descendent of David (1:27). He may have owned property there, which accounts for his need to travel. Luke emphasized the journey because Bethlehem was the foretold birthplace of the Messiah (Mic. 5:2). Though Caesar seemed in control, God was fulfilling his plans and promises (v. 6; see 1:51-52; Prov. 21:1).

engaged . . . pregnant. Luke probably inferred what Matthew made explicit (Matt. 1:25). Because they were engaged (1:27), Mary and Joseph had not consummated their marriage. The reader is reminded of Jesus's supernatural conception (1:30-35) as well as the shocking situation for Jewish society.

firstborn. Luke implied that Joseph and Mary had other children after Jesus (8:19; Mark 6:3). Like the people of Israel had been considered, Jesus is God's firstborn son (Exod. 4:22). Through him, many will become sons of God (John 1:12; 51-52; Gal 3:26). inn. A word which could refer to a few different things. It could mean a public shelter were several families would stay under one roof. Or, it might refer to a guest room attached to a home (22:11). Still yet, it might refer to a formal inn. These were either two-story buildings with customers staying above the animals, or a large, single-story building with stable and room side-by-side. The first or second option seems likely in this case. manger. A feeding trough for animals. Because the inn was full to capacity given the census (v. 1), Joseph and Mary stayed in a location normally reserved for animals. This was either a room attached to a home, or a nearby cave as ancient tradition suggests. See WLC 47; WSC 27.

shepherds. Often stayed in the fields at night to protect their sheep. They could have been at the traditional Shepherd's Field, which was about two miles from Bethlehem. Shepherds were especially appropriate to serve as witness to the birth of Jesus, since David was a shepherd as well (2 Sam. 5:2; 7:7; 1 Chron. 11:2; 17:6). He would also save his people as the Good Shepherd (John 10:11; see Gen. 48:15; 49:24; Ps. 23:1-4; Jer. 31:10). Yet, shepherds were not wealthy or powerful. The message given to them (vv. 10-12) was good news for the poor (Isa. 61:1; see 1:52; 4:18; 7:22).

Luke 2:8-20 forms a chiastic structure (a writing style that uses a unique repetition pattern for clarification and emphasis) focusing upon worshipping angels at the birth of Christ:

• A. shepherds . . . great joy (Luke 2:8-10)
  • B. the city of David . . . a Savior, who is Christ the Lord . . . baby . . . lying in a manger (Luke 2:11-12)
    • C. angel . . . heavenly (Luke 2:13)
      • D. Glory to God in the highest, and on earth peace among those with whom he is pleased! (Luke 2:14)
    • C'. angels . . . heaven (Luke 2:15)
  • B'. Bethlehem . . . the baby lying in a manger (Luke 2:15-16)
• A'. shepherds . . . shepherds . . . glorifying and praising (Luke 2:17-20)

There were shepherds (pl.) living out in the fields nearby, keeping watches over their flocks at night (Luke 2:8). Shepherds were considered unclean according to the standards of the law. These outcasts represent the sinners that Jesus came to save (cf. Luke 19:10). They normally attended their flocks in the field from March-November, so there is no definite dating of the month when Christ was born that may be established from this information.

In Luke 2:9, we observe that an unidentified angel of the Lord appeared to these shepherds. He had "Good News" (euangelizo, is a composite of two words which mean "good" and "to proclaim." Thus, it means "to announce, herald, or proclaim good news"). Good news is a theme for Luke (Luke 1:19; 3:18; 4:18, 43; 7:22; 8:1; 9:6; 16:16; 20:1). This good news is for all kinds of people (cf. 1 John 2:2). Hendriksen says, "that is, all regardless of nationality, age, wealth, fame, social position, sex, education, etc. Even the shepherds are included; all God's people are included."

What is this good news that brings joy to all kinds of people? "A Savior has been born to you; he is Christ the Lord" (Luke 2:11). This "Savior" (John 4:42; Acts 13:23; Eph. 5:23; Phil. 3:20; 1 John 4:14; cf. Matt. 1:21; 4:15, 16; 12:21; 20:28; Mark 10:45; Luke 1:78, 79; 19:10; 22:19, 20; John 3:16, 17; 4:10, 14; 5:25; 6:50, 51; 7:37, 38, etc.) is both "Christ" and "Lord" (cf. Acts 10:36). He is the Messiah or Anointed One. "This will be a sign to you: You will find a baby wrapped in cloths and lying in a manger" (Luke 2:12). The Greek has "the" sign, not "a" sign (cf. ASV, Darby Bible Translation, ERV, Holman Christian Standard Bible, Weymouth New Testament (the token); World English Bible; Young's Literal). This sign is very definite: (1) "in the town of David," (Luke 2:11), (2) "he" (Luke 2:11), (3) "a baby" (Luke 2:12, (4) "wrapped in cloths" (Luke 2:12), and (5) "lying in a manger" (Luke 2:12).

Immediately after the divine message is given Luke records, "Suddenly a great company of the heavenly host appeared with the angel, praising God and saying, "Glory to God in the highest, and on earth peace to men on whom his favor rests" (Luke 2:13-14; cf. 1 Kings 22:19; Jer. 19:13; Dan. 8:10; Hos. 13:4; 2 Chron. 33:3, 5; cf. Rev. 19:1-2, 6-8; Neh. 9:6.). Glory is the manifestation of God's presence among his people (cf. Exod. 16:7, 10; 24:17; 40:34; Psa. 63:2). "Host" is a military term designating an army. The angelic army announced peace, but peace comes only after enemies have been destroyed. That God's army announced the peace implies that the peace referred to here is primarily the end of hostility between God and man. However, the restoration of the Kingdom under Jesus also includes inner peace (Phil. 4:6-7) and peace with one another (Mark 9:50). Note the phrase, "on whom his favor rests." The peace of the Messiah is not for everyone. It is only for those whom God has chosen, i.e., his people.

Luke records, "When the angels had left them and gone into heaven, the shepherds said to one another, "Let's go to Bethlehem and see this thing that has happened, which the Lord has told us about"" (Luke 2:15). Note, the word of the unidentified angel is considered the word of the Lord.

Luke continues, "So they hurried off and found Mary and Joseph, and the baby, who was lying in the manger. When they had seen him, they spread the word concerning what had been told them about this child, and all who heard it were amazed at what the shepherds said to them" (Luke 2:16-17). The five definite signs mentioned above were all seen (but only three are mentioned "baby," "lying in a manger," and "him," and Bethlehem is implied but the clothing is not mentioned, but see Luke 2:19, "just as they had been told"), as the shepherds spread the good news. However, Mary pondered these things in her heart (Luke 2:18). Luke 2:51 indicates Mary did not fully understand the meaning of all that happened to her (cf. Gen. 37:11; Dan 4:28, puzzled is the sense of what is meant).

angel of the Lord. See note on 1:11. glory of the Lord. The manifestation of God's presence among his people (see Exod. 16:10; 24:17; 40:34; Ps. 63:2). fear. A typical response to the appearance of angels (see 1:12, 30; 2:10; 8:50; Gen. 15:1; Judg. 6:23; Dan. 10:12, 19).

good news. The verb form of the word for the message of gospel (see 9:6; 20:1; Matt. 4:23; 9:35; Acts 8:25, 40; 14:7; Rom. 1:1, 16). joy. Fear (v. 9) should always give way to joy when people see and embrace the saving work of God (in salvation (1:14; 15:7, 10; 10:17; 24:41, 52).