Luke 2:1–2:20

Luke 2:1-7 Luke 2:1-7 1. Now it happened in those days, an edict came out from Augustus Caesar, that the whole world should be registered. [116] 2. This first registration [117] was made when Cyrenius was governor of Syria. 3. And all went to make the return, [118] each in his own city. 4. And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, into the city of David, which is called Bethlehem, (because he was of the house and lineage of David,) 5. To make the return with Mary [119] his betrothed wife, who was pregnant. 6. And it happened while they were there, the days of bringing forth were fulfilled. [120] 7. And she brought forth her first-born son, and wrapped him in bandages, [121] and laid him in a manger; [122] because there was no room for them in the inn. 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," ( Psalm 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" ( Micah 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, (Kurenios,) 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. 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" ( 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, [133] but as our eternal country and inheritance, and that angels might receive us into their abode. Footnotes: [116] "Mis par escrit;" -- "put in writing." [117] "Ceste premiere description." [118] "Ut profiteretur." [119] "Pour estre enroule avec Marie;" -- "to be enrolled with Mary." [120] "Et comme ils estoyent la, advint que les jours d'icelle furent accom-. plis pour enfanter." -- "And as they were there, it happened that her days were accomplished for bringing forth." [121] "Fasciis;" -- "Bandelettes." [122] "Une creiche." [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." [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."

And {1} it came to pass in those days, that there went out a decree from Caesar Augustus, that all the {a} world should be {b} taxed. (1) Christ, the son of God, taking upon himself the form of a servant, and making himself of no reputation, is poorly born in a stable: and by the means of Augustus, the mightiest prince in the world, (thinking nothing of it) has his cradle prepared in Bethlehem, as the prophets foretold. (a) As far as the empire of the Romans stretched. (b) That is, the inhabitants of every city should have their names recorded, and their goods rated at a certain value, that the emperor might understand how rich every country, city, family, and house was.

( And this taxing was first made when Cyrenius was governor of Syria.) When Cyrenius, … — Quirinus, the Latin writers call him. Now that the sceptre was departed, Shiloh came.

And it came to pass in those days,.... When John the Baptist was born, and Christ was conceived, and his mother pregnant with him, and the time of his birth drew on. The Ethiopic version reads, "in that day"; as if it was the same day in which John was circumcised, and Zacharias delivered the above song of praise: that there went out a decree from Caesar Augustus; second emperor of Rome; the name Caesar was common to all the emperors, as Pharaoh to the Egyptians, and afterwards Ptolemy. His name Augustus, was not his original surname, but Thurinus; and was given him, after he became Caesar, to express his grandeur, majesty, and reverence; and that by the advice of Munatius Plancus, when others would have had him called Romulus, as if he was the founder of the city of Rome (z): by him a decree was made and published, that all the world should be taxed; or "registered", or "enrolled"; for this was not levying a tax, or imposing tribute upon them, but a taking an account of the names of persons, and of their estates; and which might be, in order to lay a tax upon them, as afterwards was: for the payment of a tax, there was no need of the appearance of women and children; and so the Arabic version renders it, "that the names the whole habitable world might be described, or written down": such an enrolment had been determined on by Augustus, when at Tarracon in Spain, twenty seven years before; but he was diverted from it by some disturbances in the empire, so that it was deferred to this time, in which there was a remarkable interposition of divine providence; for had this enrolment been made then, in all likelihood it had not been done now, and Joseph and Mary would not have had occasion to have come to Bethlehem: but so it must be; and thus were things ordered by an infinite, and all wise providence to effect it: nor did this enrolment reach to all the parts of the known world, but only to the Roman empire; which, because it was so very large as it was, and in the boasting language of the Romans was so called, as, Ptolemy Evergetes (a) calls his kingdom, "the world". Though some think only the land of Judea is meant, which is called the earth, in Luke 21:26 and "all the world", in Acts 11:28 but the other sense seems more agreeable; and so the Syriac version renders it, "that all the people of his empire might be enrolled": and the Persic version, "that they should enrol all the subjects of his kingdom"; and is justified by the use of the phrase for the Roman empire, in several passages of Scripture, Romans 1:8 . Now at the time of this enrolment, and under this august emperor, and when the whole world was in a profound peace, was the Messiah born, the King of kings, and the only potentate; the Shiloh, the peaceable and prosperous, the Prince of Peace, and Lord of life and glory; and that, in order to redeem men from that worse subjection and bondage they were in to sin, Satan, the law, and death, than they were to the Roman emperor. The Jews say (b), the son of David shall not come, until the kingdom (of Edom, or Rome, as some copies read, in others it is erased) shall be extended over all Israel, nine months, according to Micah 5:3 . The gloss on it is, that is, "all the world", in which the Israelites are scattered, (z) Suetonius in Vita Octav August. sect. 7. (a) Apud Fabricii Biblioth Gr. Tom. 2. p. 608. (b) T. Bab. Sanhedrin, fol. 98. 2.

The fulness of time was now come, when God would send forth his Son, made of a woman, and made under the law. The circumstances of his birth were very mean. Christ was born at an inn; he came into the world to sojourn here for awhile, as at an inn, and to teach us to do likewise. We are become by sin like an outcast infant, helpless and forlorn; and such a one was Christ. He well knew how unwilling we are to be meanly lodged, clothed, or fed; how we desire to have our children decorated and indulged; how apt the poor are to envy the rich, and how prone the rich to disdain the poor. But when we by faith view the Son of God being made man and lying in a manger, our vanity, ambition, and envy are checked. We cannot, with this object rightly before us, seek great things for ourselves or our children.

CHAPTER 2 Lu 2:1-7. Birth of Christ. 1. Cæsar Augustus—the first of the Roman emperors. all the world—so the vast Roman Empire was termed. taxed—enrolled, or register themselves. Luke 2:1-5 Augustus taxes all the Roman empire: Joseph goeth with Mary to be taxed at Bethlehem. Luke 2:6 ,7 The birth of Christ. Luke 2:8-14 An angel bringeth news thereof to the shepherds: the heavenly host praise God. Luke 2:15-20 The shepherds, finding it to be as the angel had said, glorify God. Luke 2:21 The circumcision of Christ. Luke 2:22-24 The purifying of Mary. Luke 2:25-35 Simeon’s prophecy, Luke 2:36-38 and Anna’s, concerning Christ. Luke 2:39 ,40 Jesus groweth, and increases in wisdom. Luke 2:41-50 At twelve years of age he goeth with his parents to Jerusalem, and questions with the doctors in the temple, Luke 2:51 ,52 he is obedient to his parents. Ver. 1-3. Octavius Caesar (called Augustus, for his prosperous achievements) was the first Roman emperor properly so called, (for Julius Caesar had but the title of perpetual dictator), in the forty-second year of whose reign Christ was born, (Josephus saith, in the one and thirtieth year, Antiq. cap. 10.), Herod the Great being at that time king of Judea, being so declared by the senate of Rome near forty years before. It was the custom of the Romans to take a particular account of the numbers and qualities of all persons inhabiting countries under their jurisdiction, in order to the laying of taxes upon them. About the time of the birth of Christ there was a decree issued from the Roman emperor for such a census or account to be taken of the Jews, who, some think, are here only understood by the term, all the world; others think that it was a decree which reached all that part of the world which was subject to the Roman emperor. This trust it seemeth was committed to Cyrenius, governor of Syria; whether he was at that time governor, or afterwards made governor, and at this time only a commissioner for this business, is not agreed. That this Cyrenius was the same whom the Roman historians call Quirinius is pretty well agreed. Great endeavours are used to reconcile what Luke saith here to Josephus and the Roman historians, who make Varus, not Quirinius, at this time the president of Syria. Those who desire to be satisfied as to those things may read Mr. Pool’s Synopsis Criticorum upon this text, &c. Where civil historians differ from what we have in holy writ, we are obliged to believe them mistaken, not the penmen of holy writ, who were guided by an infallible Spirit. Leaving therefore those disputes, and in what sense this census is called the first, or is said to be first begun, when Cyrenius or Quirius was president, as being of no great concern, (for other historians grant Quirinius at this time a commissioner with Caius Caesar, and within ten years after president, in succession to Varus), let us rather herein observe the wonderful providence of God in the ordering of things for the fulfilling of his word, while we think of no such things, to which purpose doubtless this is premised by the evangelist. According to the counsel of God, declared by his prophets, Micah 5:2 , Christ was to be born at Bethlehem, the metropolis of Judea; so the chief priests and scribes tell Herod, Matthew 2:5 . Mary his mother, and Joseph his supposed father, lived at a great distance from Bethlehem, in Nazareth, a city of Galilee. God so ordereth it, that the Roman emperor (under whose power the Jews were at this time) orders a numbering of all his subjects, either in all his dominions at the same time, or at least in Judea, and an account to be taken of their persons and qualities, in order to the laying taxes upon them, to defray the charges of the empire. The account of the Jews being to be taken according to their tribes, those who belonged to each tribe were ordered to convene in the chief city belonging to the tribe of which they were. Joseph and Mary were both of the tribe of Judah. This occasion brings them both to Bethlehem, being the chief city of their tribe, to meet the emperor’s commissioners. So Christ came to be born in Bethlehem, according to the word of the Lord, from which a tittle shall not fail; and little Bethlehem becomes not the least amongst the thousands of Judah, one coming out of it to be a Ruler in Israel, whose goings forth were of old, even from everlasting.

In those days - About the time of the birth of John and of Christ. A decree - A law commanding a thing to be done. Caesar Augustus - This was the Roman emperor. His first name was Octavianus. He was the nephew of Julius Caesar, and obtained the empire after his death. He took the name "Augustus - i. e., august," or honorable - as a compliment to his own greatness; and from him the month "August," which was before called "Sextilis," received its name. That all the world - There has been much difficulty respecting this passage, from the fact that no such taxing of "all the world" is mentioned by ancient writers. It should have been rendered "the whole land" - that is, the whole land of Palestine. The "whole land" is mentioned to show that it was not "Judea" only, but that it included also "Galilee," the place where Joseph and Mary dwelt. That the passage refers only to the land of Palestine, and not to the whole world, or to all the Roman empire, is clear from the following considerations: 1. The fact that no such taxing is mentioned as pertaining to any other country. 2. The account of Luke demands only that it should be understood of Palestine, or the country where the Saviour was born. 3. The words "world" and "whole world" are not unfrequently used in this limited sense as confined to a single country. See Matthew 4:8 , where Satan is said to have shown to Christ all the kingdoms of "the world," that is, of the land of Judea. See also Joshua 2:3 ; Luke 4:25 (Greek); Luke 21:26 ; Acts 11:28 . Should be taxed - Our word "tax" means to levy and raise money for the use of the government. This is not the meaning of the original word here. It means rather to "enroll," or take a "list" of the citizens, with their employments, the amount of their property, etc., equivalent to what was meant by census. Judea was at that time tributary to Rome. It paid taxes to the Roman emperor; and, though Herod was "king," yet he held his appointment under the Roman emperor, and was subject in most matters to him. Farther, as this "enrollment" was merely to ascertain the numbers and property of the Jews, it is probable that they were very willing to be enrolled in this manner; and hence we hear that they went willingly, without tumult - contrary to the common way when they were "to be taxed."