Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

2:1 The fact that Jesus was born in Bethlehem rather than in Nazareth (cf. 1:26) was due to a decree, i.e., an imperial edict (cf. Acts 17:7), from Caesar Augustus (reigned 31 b.c.-a.d. 14). In those days is an imprecise date (contrast Luke 3:1-2), suggesting that Luke did not know the exact year (cf. 3:23). All the world (Gk. oikoumenē) means all of the known, inhabited world that was subject to the civilization and governance of Rome. People were registered for the purpose of taxation.

2:2 the first registration when Quirinius was governor. According to Josephus, Quirinius was governor of Syria a.d. 6-7 and conducted a census in a.d. 6 (which Luke is aware of and mentions in Acts 5:37). But this cannot be the census Luke is referencing here, since it occurred after the death of Herod the Great in 4 b.c., and it is known that Jesus was born during Herod's reign (cf. Matt. 2:1; Luke 1:5). Various plausible solutions have been proposed. Some interpreters believe that because "governor" (participle of Gk. hēgemoneuō) was a very general term for "ruler," it may be that Quirinius was the administrator of the census, but not the governor proper. Another solution is to translate the verse, "This was the registration before Quirinius was governor of Syria" (see ESV footnote), which is grammatically possible (taking Gk. prōtos as "before" rather than "first"; the Greek construction is somewhat unusual on any reading). This would make sense because Luke would then be clarifying that this was before the well-known, troublesome census of a.d. 6 (Acts 5:37). (One additional proposal is that Quirinius was governor for two separate terms, though this lacks confirming historical evidence.) Though the year cannot be determined with complete certainty, there are several reasonable possibilities which correspond well to Luke's carefully researched investigation (Luke 1:3-4) and to the historical and geographical accuracy evidenced throughout Luke and Acts. The most reasonable date is late in the year of 6 b.c. or early 5. See further The Date of Jesus' Crucifixion.

2:3-4 Although Joseph was at this time living in Nazareth (vv. 4, 39), his ancestral home (own town) was Bethlehem. They went up . . . to Judea, since Bethlehem (in Judea) lies on a mountain 2,654 feet (809 m) high. The references to David (1:27, 32-33; 2:11; cf. 1 Sam. 16:4, 13) explain why Jesus was born in Bethlehem (cf. Mic. 5:2).

2:4 The traditional site for Jesus' birth, a cave/grotto in Bethlehem, was made into a pagan shrine to Adonis in the second century a.d. (under Hadrian). The Constantinian basilica-style Church of the Nativity replaced this shrine in the fourth century, with an octagonal room providing views of the grotto. The fourth-century church, however, was destroyed and rebuilt as the present-day structure in the sixth century.

2:5 betrothed. See note on 1:27.

2:6 the time came. See 1:57. On the surface, political reasons determine where Jesus is born, but the ultimate cause is the God who controls history and who guarantees that the Messiah will be born in Bethlehem, in accordance with OT prophecy (cf. Mic. 5:2; Matt. 2:1-6).

2:7 And she gave birth to her firstborn son. The greatest miracle in the history of the world, the eternal Son of God being born as a man, happens quietly in a stable in an obscure village in Judea. Luke's description is restrained, giving only a very few details. swaddling cloths. In ancient times strips of cloth were used to wrap babies to keep them warm and secure. manger. A feeding trough for animals. The inn, with the definite article ("the"), indicates that this was a specific, publicly known lodging place for individual travelers and caravans. no place for them. The inn was full, since many had come to Bethlehem to register for the census (see note on v. 2).

2:9 the glory of the Lord. The bright light that surrounds the presence of God himself, sometimes appearing as a cloud, sometimes as a bright light or burning fire (cf. Ex. 16:10; 24:17; 40:34; Ezek. 1:28; Rev. 21:23).

2:10 fear not. Cf. 1:13. I bring you good news is Greek euangelizomai, the verbal form of "gospel." great joy. Cf. 1:14.

2:11 a Savior, who is Christ the Lord. These three titles reveal the greatness of Mary's son. For "Savior," cf. 1:69; Acts 5:31; 13:23. "Christ" is Greek for the Hebrew "Messiah." It is a title rather than a name (cf. "the Christ," Acts 5:42; 17:3). The astonishing announcement, probably not fully grasped by the shepherds, is that this Messiah who has been born as a baby is also the Lord God himself.

2:13 a multitude of the heavenly host. Thousands of angels.

2:14 Glory to God in the highest. The angels proclaim the news about Jesus: the eternal, omnipotent Son of God has just taken "the form of a servant, being born in the likeness of men" (Phil. 2:7), for "the fullness of time" has now come, and God has "sent forth his Son, born of woman, born under the law, to redeem those who were under the law" (Gal. 4:4-5). peace. The peace of salvation that God gives through his Son (see note on John 14:27). Jesus is the "Prince of Peace" prophesied by Isaiah (Isa. 9:6). among those with whom he is pleased. God's gift of "peace" will come not to all humanity but to those whom God is pleased to call to himself.

2:15 the Lord has made known. The Lord himself, not the angelic intermediary (v. 9), is the ultimate source of the revelation.

2:20 Having seen the infant Jesus, the shepherds began glorifying and praising God just as the angels had done (vv. 13-14).

2:21 eight days. See note on 1:59. he was called Jesus. As in John's circumcision, the emphasis falls on the name. The name "Jesus" (Gk. Iēsous) is the equivalent of Yeshua‘/Yehoshua‘ (Joshua) in Hebrew, meaning "Yahweh saves" or "the Lord saves."

2:22 the time . . . for their purification. Forty days after Jesus' birth is the time of the circumcision (eight days) plus the 33 days of Lev. 12:3-4 counted inclusively. up to Jerusalem. One always goes up to Jerusalem, because it is on a mountain (see Luke 10:30; on the city itself, see Jerusalem in the Time of Jesus).

2:24 A pair of turtledoves, or two young pigeons indicates that Joseph and Mary were poor, or of modest means (cf. Lev. 12:8), at least not among the more well-to-do who could afford to offer a lamb.

2:25-26 Nothing else is known historically concerning Simeon. He is waiting for the consolation of Israel. "Consolation" (Gk. paraklēsis, "consolation," "comfort") is the hope that God would come to rescue and comfort his people. Others also eagerly waited with a similar expectation (cf. v. 38; 23:50-51; Mark 15:43; Acts 10:22), and Luke's expression ties in with the wording of messianic prophecies in Isaiah (Isa. 40:1; 49:13; 51:3; 57:18; 61:2). This hope involves salvation (Luke 2:30), the "forgiveness of . . . sins" (1:77), and the saving of the lost (19:10). The Holy Spirit was upon Simeon, indicating the powerful anointing and manifest presence of the Holy Spirit (see Introduction: Key Themes).

2:27 in the Spirit. Under the guidance and direction of the Holy Spirit (cf. Matt. 22:43; Luke 10:21; Acts 19:21; Eph. 6:18; Rev. 1:10; 4:2). The scene of the encounter is the temple complex, not the temple sanctuary (see illustration).

2:30-32 all peoples. Both Israel and the Gentiles (cf. v. 10). A light (v. 32) is parallel to your salvation in vv. 30-31 (cf. Isa. 49:6). Whereas this salvation gives light for revelation to the Gentiles (cf. Acts 26:17-18), it brings glory for Israel, who already possessed God's revelation and are the people through whom the Savior came.

2:34-35 Fall refers to the judgment of the haughty and arrogant (cf. 1:50-53; 6:24-26); rising refers to the salvation of the humble and meek (4:18-19; 6:20-23). A sign that is opposed foretells future opposition to Jesus. Sword refers to Mary's future sorrow at Jesus' crucifixion (see John 19:25).

2:36-37 worshiping with fasting and prayer night and day. God reveals his secret purposes in history to humble servants who continually live in his presence (cf. Amos 3:7; Luke 24:53).

2:39 Joseph and Mary performed everything according to the Law of the Lord and thus demonstrated that they were part of the pious remnant in Israel like Zechariah and Elizabeth (cf. 1:6). own town of Nazareth. I.e., where they currently lived (see notes on 1:26; 2:3-4).

2:40 grew and became strong, filled with wisdom . . . the favor of God. The fourfold description of Jesus' growth parallels the twofold description of John in 1:80 but shows that Jesus is greater. Jesus experienced physical and intellectual growth as any ordinary human child would, but he also experienced "the favor of God" in his everyday life in an unusual and increasing (2:52) measure (cf. 3:22).

2:41 Every year reveals the piety of Joseph and Mary (see Deut. 16:16). The Passover was the opening-day feast of the seven-day Feast of Unleavened Bread (Lev. 23:5-6).

2:43-44 His parents did not know. They assumed that Jesus was proceeding home to Nazareth in the pilgrim caravan, perhaps with the family of a relative or neighbor. a day's journey. About 20 miles (32 km).

2:46-47 After three days--a day's journey from Jerusalem, a day returning, and a day of searching for Jesus--his parents found Jesus in the temple, listening, asking . . . questions, and amazing those present at his understanding and his answers. On the temple, see note on John 2:14.

2:49 Why were you looking for me probably means, "Didn't you know I would be in the temple?" I must be gives a sense of obligation to God that is controlling Jesus' life. In my Father's house indicates that, at age 12, he was clearly aware of being the Son of God. He also understood that teaching would be central to his ministry and that his first priority was to serve his heavenly Father.

2:50 And they did not understand. For similar misunderstandings, cf. 4:22; 9:45; 18:34; 24:5-7, 25-26, 45.

2:51 went down. The reverse of v. 4. Luke may emphasize that Jesus was submissive to his parents to avoid the possible misconception that Jesus' actions in vv. 43-49 were disobedient. his mother treasured. Cf. v. 19. This suggests the possibility that Mary (or someone close to her) may have been a primary source for the writing of Luke.

2:52 Jesus increased in wisdom. See 1:80; 2:40. His true humanity is seen in his learning as other human beings learn.